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IyAURENCK W. 


SCOTT 


% GREAT CRISIS 

— IN THE - i — 

Life of Christ 


HIS TRIALS AND 
CRUCIFIXION 


By 

LAURENCE W 

Author ‘Hand-book of Christian Evidence,” Etc. 


VK 

. SCOTT 



1909 



F. L. ROWE, Publisher, CINCINNATI 


JJ'TVV 

5 V 


LIBRARY of CONGRESS 
Two Copies Received 

JAN 11 1909 

Copy ri* lit Entry 

-Wov . 5, , \ °1 0 S 

CLASS Ou XXc. No. 

't'L 0 S 

COPY 3. I 


< 

Copyright, 1908, 

BY 


LAURENCE W. SCOTT. 


CONTENTS 


PAGES 

Preface 3-6 

Introduction 7-25 

CHAPTER I. 

. The Person of Christ 21-37 

CHAPTER II. 

From Ephraim to Bethany 39-50 

CHAPTER III. 

The First Night at Bethany 51-70 

CHAPTER IV. 

The Second Day — Monday 71-80 

CHAPTER V. 

The Third Day — Tuesday 81-103 

CHAPTER VI. 

The Fourth Day— Wednesday 104- 122 


CHAPTER VII. 


The Angel in Gethsemane 


123-139 


CONTENTS. , 


CHAPTER VIII. 

PAGES 

Jesus Arrested, Bound, Mocked and Buffeted 140-150 

CHAPTER IX. 

The Fifth Day — Thursday 151-166 

CHAPTER X. 

The Sixth Day — Friday 167-179 

CHAPTER XI. 

The Resurrection and Ascension 180-195 

CHAPTER XII. 

Micellaneous Matters 196-227 

Conclusion 228-235 


PREFACE 


No, I am not going to write a “Life of Christ.” 
None has ever been written. The four Evangelists 
did not attempt it. One of them says that Jesus said 
and did so many things that the world could not con- 
tain the books if all were written. What they did 
was to write of the death, burial and resurrection of 
Christ. On this grand theme they all write ; and each 
one of them leads up to it in his own way. Each re- 
cords a sufficient number of facts in His life to intro- 
duce Him, before entering upon a portrayal of His 
trials and crucifixion. 

This is what I aim to do. After a discussion of the 
person of Christ, to bring Him before the reader, I aim 
to blend and harmonize all the facts in the life of 
Jesus, from the time He came to Bethany, six days 
before the Passover, through all His trials and afflic- 
tions, to His resurrection and ascension. 

In presenting the subject, I shall be guided by the 
following rules of interpretation : 

1. The surroundings , or circumstances of the case. 

Under this rule I- will summon to my aid what may 

be known of Jewish customs and Roman laws. 

2. The text. 


3 


4 


PREFACE. 


Notice carefully just what is. said. Under this rule 
I will refer to the Greek when necessary. 

3. The context. 

I interpret each passage in the light of what pre- 
cedes and follows. 

4. Parallel passages. 

I let scripture interpret scripture. These narratives 
are all parallel. I will connect and blend them so as 
to set forth the facts exactly as they occurred. 

5. Accept all the facts in the case. 

All the facts. This is important. By leaving 
out one fact I would conclude that John the Baptist 
is the veritable Elijah. That is the fact, that he says, 
“I am not!” Jno. 1:21. 

6. Believe implicitly zvhat is said. 

Sometimes persons fail to understand scripture be- 
cause really they do not believe what is said, and are 
trying to understand something else. 

7. Never let an interpretation set aside a plain 
statement of fact. 

This is a principle that is so frequently disregarded, 
sometimes by able men. The fact is plainly stated, 
and that repeatedly, that Jesus was buried the day be- 
fore the Sabbath and rose the day after the Sabbath. 
Mark 15:42, 16:1,9; Luke 23:54-56. But Jesus, 
speaking on another subject, and addressing scribes 
and Pharisees, to whom He spake in parables, said the 
Son of Man should be “three days and three nights in 
the heart of the earth.” Matt. 12:40. See Matt. 13: 
1-16. 

Now, an eminent evangelist, in a published sermon, 


PREFACE. 


5 


interprets this to mean that He would be in the tomb 
three -days and three nights, and uses the following 
'extravagant language : 

“Christ was crucified on Thursday, as certainly as He told 
the truth, and the Bible records are correct.’’ 

“I fully realize that I know but little, hence make mis- 
takes many and great; but I do know, the Bible being true, 
Christ was not crucified on Friday, it not being possible for 
it to be possible for it to have ever been possible,” etc., etc. 

He knows the record does not say that Jesus would 
be in the grave three days and three nights ; for he 
says it means that, and cannot mean anything else ! 
But it certainly does mean something else, for He was 
not in the tomb three whole days and nights. See 
what He said to the disciples. Matt. 16:21. 

Another distinguished minister and author is just 
as extravagant in his claim that Jesus was crucified on 
Wednesday. He says : 

“Placing the trial and crucifixion of Jesus on Thursday, 
instead of Friday, lessens the discrepancy between the time 
Jesus predicted that He would lie in the tomb, and His resur- 
rection on Sunday morning, April io, but does not remove it. 
It still leaves more than twelve hours unfulfilled.” 

“The assumption of all Christendom that the New Testa- 
ment teaches that Jesus was put in the tomb Friday evening 
and arose before daylight Sunday morning, arrays the history 
in flat contradiction of two of the clearest and most important 
predictions made by Jesus. If the history is correct, Jesus 
was mistaken or He lied.” 

So this writer sets aside facts by interpretation, un- 
less for want of perception he thought Jesus really did 
say what he attributes to Him. He twice misquotes 
Him. He says : 


c 


PREFACE. 


“Jesus predicts, Matt. 12:40, that He will lie in the tomb 
‘three nights and three days.’ Jesus declared also, ‘I will lie 
in the tomb three nights and three days.’ ” 

Notice he directly misquotes the Savior, attributing 
to Jesus what He never said, and putting it in quota- 
tion marks. If he made an oversight, I commend him 
to rule No. 2. 

If these seven rules are strictly followed, it is prac- 
tically impossible to fall into error. 


INTRODUCTION 


As I accept implicitly all the four Evangelists say, 
and wish the reader to do so, I deem it important to 
present some of the evidence that the historic books 
of the New Testament are credible and trustworthy. 
If I had sufficient space, I would proceed as a lawyer 
in court, who first adduces the testimony of his own 
witnesses, then shows that that testimony is corrobor- 
ated by opposing witnesses, and in the third place, ap- 
peals to circumstantial evidence. But such a course 
would require a large volume rather than a brief Intro- 
duction. Suffice it to say that the writers of Epistles 
in the New Testament, the Apostolic and Christian 
Fathers and all the witnesses friendly to Jesus, attest 
the historic value of those books. And their testi- 
mony is confirmed and corroborated by His bitterest 
enemies, like Porphyry, Celsus and Julian; and by 
standard historians like Josephus and Tacitus. Jose- 
phus bears witness that there was such a character as 
John the Baptist; that he preached righteousness and 
practiced baptism, and was finally put to death by 
order of Herod. Ant. Bk. 18, ch. 5, s. 1 and 2. 

He also mentions the martyrdom of “James, the 
brother of Him who is called Christ, and some others.’’ 
Ant., Bk. 20, s. 1-9, p. 406. 

In modern copies of Josephus there is an allusion 

7 


8 


INTRODUCTION . 


to the death of Jesus, but I do not use it because its 
genuineness has been denied, and I want to use nothing 
except such facts as rest upon an immovable founda- 
tion; and because my cause is stronger without it. 
With it we have only a brief allusion to Jesus, where 
we should have whole pages. But without it we have 
in the passage about James an involuntary allusion to 
Christ, where none was intended, showing that he had 
made such an impression that the historian incidentally 
mentions His name, while studiously endeavoring to 
avoid giving any account of Him. 

Tacitus says the Christians were so called from 

“Christus, who in the reign of Tiberius was put to death 
as a criminal by the procurator Pontius Pilate.” 

Then this Roman historian continues : 

“This pernicious superstition, though checked for awhile, 
broke out again, and spread not only over Judea, the source 
of this evil, but reached the city also.” 

He also attests the fact that Christians suffered 
martyrdom in Rome in the year 64, about thirty years 
after the death of Jesus. Annals , Book 15, ch. 14. 

The celebrated Jewish rabbi, Dr. Wise, of Cincin- 
nati, admits the correctness of this passage, as well as 
of those quoted from Josephus. He says of his coun- 
trymen : 

“They cursed Herod when he slew John the Baptist. They 
cursed Ananias when he slew James .” — Origin of Christianity , 
p. ii. 

This learned rabbi also witnesseth that the Talmud 
confirms those books in their leading facts. He says : 

“The Talmud often mentions the name of Jesus,” and con- 
tinues : “Those passages of the Talmud to which we refer 


INTRODUCTION. 


9 


bear the names and the stamp of prominent cotemporaries 
of Jesus and the Apostles. This settles the question. Had 
those Rabbis considered Jesus an ignoramus or mere im- 
postor, they must have said so somewhere ; but they did not.” 
Ib. p. 3. 

Dr. Wise says the Talmud gives account of several 
successes of the apostles, particularly the conversion 
of Rabbi Eliezer and Paul (p. 21). On the 24th page 
of his little book the rabbi says : 

“Paul is an open book in history. We have his genuine 
Epistles, in which he gives considerable account of himself 
and his exploits. We have one portion of the Acts, in which, 
contrary to the balance of that book, the author narrated in 
the first person plural, ‘we,’ which appears to be taken from 
the notes of one of Paul’s companions, Luke, Timothy, Silas, 
or any other.” 

An infidel writer, Mr. Taylor, speaks to the same 
purport. Taylor’s Diegesis, p. 376. 

The earliest infidel writers, Celsus, Porphyry and 
Julian, quoted or alluded to each of those books, and 
admitted their general truthfulness. The same is true 
of a number of modern infidels, such as Ernest Renan. 
The skeptical but polished historian Gibbon speaks of 
these books as follows : 

“The authentic histories of the actions of Christ were 
composed in the Greek language, at a considerable distance 
from Jerusalem, and after the Gentile converts were grown 
extremely numerous .” — Decline and Fall of the Roman Em- 
pire, page 574. 

I dismiss this branch of the subject with the remark 
that every material fact of gospel history , except the 
resurrection of Jesus, is either corroborated by an un- 


10 


INTRODUCTION. 


believing historian , or admitted by an ancient or mod- 
ern disbeliever ! 

I now proceed to consider briefly the circumstantial 
evidence showing that the four Gospels and Acts are 
credible histories. This evidence is three-fold. 

In the first place. The fact that these books have 
been read, quoted and appealed to as most reliable doc- 
uments ever since they were written and an institution 
established upon the facts recorded therein that has 
swayed the minds of millions of the human race, revo- 
lutionizing governments and remodeling the forms and 
habits of society, in the way that Christianity has done, 
is in itself sufficient to show that they have a historic 
basis to rest upon; and when this thought is coupled 
with the additional reflection that their genuineness and 
authenticity were not denied for centuries, either by 
friend or foe, the consideration assumes majestic pro- 
portions, giving to the argument for their entire truth- 
fulness a strength that is well-nigh invincible. If 
those books are not credible histories, how came the 
church to be established upon what they record? If 
they have no historic basis, how came so many men to 
be deluded ? Men, too, of brilliant mind and high sta- 
tion, such as Paul and Eliezer, Cornelius and Sergius ! 
Why were the original promulgators and their adher- 
ents willing to sacrifice life and liberty in attestation of 
these alleged facts? If Christianity has no historic 
basis, how did it originate? And if these books do not 
furnish the real basis, what reason could the disciples 
have had for suppressing their real history and adopt- 
ing fiction in lieu thereof? And how were they en- 


INTRODUCTION. 


11 


abled to do so in face of the bitterest enemies without, 
and amid frequent strifes and contentions within? 
And if these books are fictions, why were they received 
and revered by all Christians, including every heretical 
sect? The fact that those books were universally re- 
ceived both by heretics and by standard Christians, 
and in all countries where Christianity gained a foot- 
hold, shows very plainly that they are historic and true. 
But when we remember that their general truthfulness 
was never questioned by any of the early enemies of the 
cross, the case is still stronger. Celsus, Porphyry and 
Julian never denied that these books are historical ; but 
assumed it as an undeniable fact, and argued ac- 
cordingly. Every argument they advance is based 
upon that hypothesis. I insist that this is a weighty 
consideration. If those early and inveterate enemies 
of the religion of Jesus could have denied the authen- 
ticity of these books they would have done so. But 
they made no attempt in that direction. If the books 
were untrue, then was the time to show it. No re- 
search can do it now, for every discovery in Christian 
Antiquities but strengthens the argument in their 
favor. As President Hinsdale truly remarks : 

“All the discoveries of the last century bearing on the 
question have gone to establish the genuineness of the Gos- 
pels.” 

In the second place. The harmony of these books 
with the geography, customs, history and politics of 
the age and country in which they were written proves 
them to be credible histories. In these narratives we 
find a species of local knowledge and a familiarity with 


12 


1 X TROD U GTION. 


transpiring events that could be possessed only by in- 
habitants of that country, and by persons living in 
that age. These marks stamp the Gospels and Acts as 
true histories. That is a trait that could not have been 
imitated by a forger at a later date. A Greek or 
Roman of the second or third century would not have 
possessed sufficient knowledge of the affairs of Judea 
before the fall of Jerusalem; and a Jew in those cen- 
turies would have been deficient in Grecian and Roman 
laws, customs and modes of thought. 

I have not time to elaborate this argument. My 
worthy reader is aware that there are many striking 
corroborations in the writings of that eminent Jewish 
historian, Josephus. To show what I mean, I give 
one example. We read in Mark : “And the daughter 
of the said Herodias came in and danced,” etc. (6:22). 
When we turn to Josephus we read : “Herodias was 
married to Herod, son of Herod the Great. They 
had a daughter whose name was Salome.” Ant., Bk. 
18, ch. 6, sec. 4. The writings of Josephus abound 
with such corroborative statements; and Rabbi Wise 
says passages in the Talmud bear the names and the 
stamp of prominent contemporaries of Jesus and the 
Apostles. Furthermore, the celebrated French infidel, 
Renan, deposeth as follows : 

“I have traveled through the evangelical province in every 
direction; I have visited Jerusalem, Hebron and Samaria. 
Scarcely any locality important in the history of Jesus has 
escaped me. All this history which, at a distance, seems 
floating in the clouds of an unreal world, thus assumed a 
body, a solidity which astonished me. The striking accord 
of the texts and the places, the wonderful harmony of the 


INTRODUCTION. 


13 


evangelical ideal, with the landscape which served as its set- 
ting, were to me as a revelation. I had before my eyes a 
fifth gospel, torn but still legible, and thenceforth through 
the narratives of Matthew and Mark, instead of an abstract 
being, which one would say had never existed, I saw a won- 
derful human form live and move .” — Life of Jesus , page 46. 

In the third place. The circumstance that there are 
several of these books, and that they corroborate and 
explain each other, is proof, conclusive and irrefutable, 
that they are credible and trustworthy histories. In 
order to the proper appreciation of this argument, it 
must be remembered that the Gospels are separate and 
distinct books, just as much so as though they had 
never been placed together in one volume. It must be 
remembered that they are four different narratives, 
penned by four different writers ; and that the Acts of 
the Apostles is a continuation of the history, written by 
the author of one of the Gospels. * These writers, then, 
as that able jurist, Mr. Greenleaf, remarks, should be 
admitted in corroboration of each other as readily as 
Josephus and Tacitus or Polybius and Livy. But 
they not only agree with and corroborate each other, 
but they actually explain and illustrate each other. 
There are many incidental allusions and undesigned co- 
incidences in these books that could not possibly have 
occurred unless the writers had a common body of 
real facts from which to draw their statements. 

I adduce one example, just to show what I mean: 
Matthew says, “When Jesus heard that John was cast 
into prison, He departed into Galilee,” but he has no- 
where informed us that John was cast into prison. But 
when we turn to Luke, he informs us that Herod 


14 


INTRODUCTION. 


“added yet this above all, that he shut up John in 
prison,” and Mark gives us similar information. 
Matt. 4:12, Luke 3:20, Mark 1:14. . 

The multitude of similar examples that might be 
given, proves beyond all peradventure that there was 
a general fountain of historic truth from which each 
of these writers drank; and establishes most conclus- 
ively that those five books are fair and faithful repre- 
sentations of what actually occurred. There is no pos- 
sibility of evading this conclusion. It cannot be said 
that the books were written by one man ; for their style 
is confessedly different, and the specific aim of the writ- 
ers manifestly diverse. Matthew evidently wrote for 
the Jews to prove the proposition that Jesus is the 
Messiah. Mark wrote for a similar purpose but to a 
different class of readers. John wrote to prove that 
Jesus Messiah is the Son of God. Jno. 20:31. While 
Luke wrote for the avowed purpose of informing his 
friend Theophilus just what things were universally 
accepted as certain by the Christians at the time he 
wrote. Luke 1 :l-4. 

Nor can it be said that these writers colluded for 
the purpose of deception, for no badges of fraud ap- 
pear. Besides, there are some seeming contradic- 
tions and apparent discrepancies. Had there been 
collusion the least shadow of discrepancy would not 
be visible in these writings. The very fact that some 
things appear to be discrepant shows that these writ- 
ers wrote independently of each other, and that they 
pay regard to nought but truth. 

The strength of this circumstantial argument can 


INTRODUCTION. 


15 


not be over-estimated. If, after eighteen centuries 
have passed away, dating from the present anno dom- 
ini, the civil war should be denied with all its bloody 
realities, would not Greeley’s, Pollard’s, Stephens’ and 
Schmucker’s histories of the same corroborate and 
establish the claims of each other, in addition to prov- 
ing the reality of the war? And if those four his- 
tories were found to differ in some respects and pre- 
sent even real discrepancies, would not that, so far 
from proving them false or legendary, strengthen 
their claim by precluding the idea of collusion? Most 
assuredly it would. Then if it were found that an- 
other history had been written by one of the quartet, 
giving an account of affairs and transactions after 
the termination of the war, that would make the case 
still stronger, especially if the actions of some of the 
same men who had figured in the war were therein 
recorded. Then, if many undesigned coincidences 
were found in those books, such as may be found in 
the Gospels and Acts, would not the evidence be as 
strong as strength itself, and as invincible as eternal 
and unchanging truth? 

Furthermore, if the books referred to had been 
bound together in one volume for centuries, it would 
not alter the case, nor weaken their separate testi- 
mony. There is no sane man but what would admit 
everything claimed in the case supposed. Then why 
not give full weight to the evidence in the case of the 
Evangelists? The cases are most assuredly parallel. 
This line of argument I consider so conclusive that I 
would be compelled to accept these writers as reliable 


16 


INTRODUCTION . 


historians, if I had no other evidence than the support 
which each unit of the quartet gives to the others 
when considered as a trio. 

What further proof could we have in support of 
those evangelical narratives? When an attorney has 
shown that the testimony of his own witnesses pre- 
sents a solid phalanx of evidence in favor of his client ; 
that their testimony is corroborated by adverse wit- 
nesses, and that even some of the material points are 
conceded by opposing counsel; and that there are cir- 
cumstances which cannot be accounted for if a verdict 
is rendered against his client, he has done all that it is 
possible to do in the way of proving an allegation. 

Such is exactly the body of evidence in support of 
the proposition “that the historic books of the New 
Testament are credible and trustworthy.” Christian 
witnesses speak with one voice in favor of their claims, 
and no cross-examination is sufficient to break the 
force of their testimony; their testimony is corrobo- 
rated by infidel writers and unbelieving historians ; and 
the circumstantial evidence is so overpowering in their 
favor that there are many circumstances which can 
not be accounted for without admitting their claims. 
I shall, therefore, in the remainder of this discussion, 
accept them as possessing (at least) equal weight with 
other standard histories, and reason accordingly. Espe- 
cially as so-called higher criticism has been unable to 
shake them, or weaken the evidence in their favor. 

Tatian’s Diatessaron in Arabic, and every other 
item of evidence points to their early authorship. No 
fact contrary to their traditional authorship has been 


INTRODUCTION. 


17 


established. Adverse theories have destroyed one an- 
other, or been destroyed by new data. The Synop- 
tics are proven to. be products of the period before the 
destruction of Jerusalem. The negative critics have 
had to yield on John also. Baur placed it A. D. 175. 
Harnack and other radicals now date it from A. D. 
80 to A. D. 110. Prof. John McNaugher, of Pitts- 
burg, in an able paper in the Bible Student and 
Teacher , calls attention to these facts and then sums 
up the matter as follows : 

“For the credibility of the Gospels, which is the essential 
question, the cumulative guarantees usually adduced are 
still intact, notwithstanding the learned and laborious in- 
vestigation that has been had — are stronger for that reason. 
Higher criticism by its assignment of the gospels to the first 
century, has so far justified their trustiness, owing to the 
relation between date and value. And then no iconoclast 
has done hurt to the marvelous delineation of the divine 
Christ, has spoiled his mysterious loneliness or wrested away 
his sceptre of spiritual ascendancy. The fourfold sketch, 
with its limpid spontaneity, remains self-evidencing at the 
first, makes compelling appeal to ‘the intuitions and pieties’ 
of all but those blinded by invincible prepossessions.” 

For a full discussion of the credibility of the Gos- 
pels, and all kindred subjects, see my “Hand-Book 
of Christian Evidence.” 

Prof. Frederick G. Wright has stated some of the 
facts so well that I take pleasure in presenting some 
of his statements : 

"Tt had long been known that a pupil of Justin Martyr, 
named Tatian, had prepared a work called the ‘Diatessaron,’ 
meaning ‘The Book of the Four.’ It was known from various 
references of the Church historians that this book was 
widely circulated during two or three centuries, and that 


18 


INTRODUCTION. 


Ephraem Syrus, a distinguished teacher of the fourth cen- 
tury, had written a commentary upon the Diatessaron. But 
long ago all copies of this book, and of Ephraem Syrus’ com- 
mentary upon it, had disappeared, and the way was there- 
fore opened for these overconfident critics to assert, with lit- 
tle fear of contradiction, that if we should discover this lost 
work of Tatian we should find that it represented, not the 
combination of the four Gospels, but the original source from 
which the four Gospels was derived, and that its history 
of Christ would differ in material respects from that which 
we find in the four Gospels. 

“But in the year 1876 there came to light, from an unex- 
pected quarter, facts which completely confounded the crit- 
ics, and relegated to the dust heap a whole library of critical 
books which had been written during the preceding genera- 
tion. At the date just mentioned, there was discovered in 
the library of the Armenian monastery at Venice a copy of 
Ephraem Syrus’ commentary upon Tatian’s Diatessaron and 
it began, just as it was reported by one of the earliest his- 
torians to have begun, with the. passage, ‘In the beginning 
was the ‘Word.’ By going through the commentary, and 
copying out the passages commented upon by Ephraem, it 
appeared that the Diatessaron was nothing more than a 
Harmon}'" of the Gospels, whose texts did not* differ mate- 
rially from the standard text of the Gospel. Three or four 
years later, as a result of inquiries started by this discovery, 
two Arabic translations of the Diatessaron were found, one 
in the Vatican library at Rome, and another in the Armenian 
monastery at Venice. 

“By these opportune and remarkable discoveries a whole 
brood of nineteenth-century critics were discredited and 
proved to be false prophets. This discovery of the Diates- 
saron, instead of disproving the early date of the Gospel of 
John, proved it beyond all possibility of doubt. In short, 
it produced a revolution among the critics that was worthy 
of being advertised in large capitals and flaming letters upon 
the outside pages of daily newspapers. Tatian’s Diates- 
saron, written before the middle of the second century, was 
nothing but a Harmony of the Gospels. The Gospels, there- 


INTRODUCTION. 


10 


fore, must have been received and generally disseminated 
many years before that date. Indeed, they must have had 
exclusive circulation very close to the time of the death of 
the Apostle John. There could no longer be any reasonable 
doubt that the four Gospels were contemporary documents, 
the product of the generation of men that witnessed the life 
of our Lord upon earth ; and this at last even Harnack ad^ 
mits, saying that ‘the chronological succession in which the 
tradition has arranged the original documents of Christianity 
is in all essential points, from the Epistles of St. Paul to the 
writings of Irenaeus, correct, and compels the historian to 
keep clear of all hypotheses concerning the course of events 
which conflict witlj this succession.’ And now within a few 
months Harnack has given his adhesion to the theory that 
Luke was the author of the Third Gospel as well as of the 
Acts of the Apostles. 

“Close examination of the documents themselves amply 
confirms their early date, and shows that their writers were 
contemporaneous with the facts narrated. The destruction 
of Jerusalem in the year 70 A. D. was a turning point in 
the world’s history. The changes that took place in Pales- 
tine in the whole social, political, and religious conditions 
were sweeping. The Temple and its service disappeared. 
The Jews were scattered to the four corners of the earth. 
The Roman power came into absolute sway. But the first 
three Gospels betray no knowledge of these changes. Their 
language, their references to geography, to social, political, 
and religious conditions are wholly such as would be used 
by writers in the second quarter of the first century. The 
only exception to this statement is found in the brief proph- 
ecy of the destruction of Jerusalem. And that is so indefi- 
nite that it is really no exception to the rule. To those 
familiar with literary analysis, this is as clear proof as 
we can possibly have that the records were made and stereo- 
typed before the immense changes that took place in con- 
nection with the destruction of Jerusalem. It would be im- 
possible for a person at the present time to write a history 
of events before the Civil War without using language and 
geographical and political references which would betray 


20 


JXTRODUGTION. 


his knowledge of the changes produced by that event. In a 
similar manner may we reason with even stronger force 
that the Gospels are contemporary documents. They fur- 
nish us the story as it was told by the Apostles in their 
lifetime, and accepted by the early Christians as the sole 
basis of their religious hopes and activities.” 

sfc * * * * * 

“No one familiar with the facts can fail to be impressed 
with the inferior character of the literature of the post-apos- 
tolic age. Clement of Alexandria, Tertullian, Irenaeus, Ori- 
gen, are great names. They would compare favorably, both 
in learning and mental capacity, with the critics of the pres- 
ent day. But they show, in their writings, the infirmities 
of the class as a whole. Iranaeus, for example, could soberly 
argue that it was necessary to have four Gospels, because 
there were four winds and four corners of the earth. The 
writings of all of them abound in fantastic and absurd argu- 
ments. Had the Gospels been written by such speculative 
critics, instead of by plain men who narrated simply what 
their ears had heard, and their eyes had seen, and their 
hands had handled of the Word of Life, the truth would 
have been diluted beyond recognition, and perverted beyond 
all hope of recovery. 

“No amount of criticism can disturb our well-grounded 
confidence in the New Testament.” 


THE GREAT CRISIS IN 
THE LIFE OF CHRIST 


CHAPTER I. 

\ 

THE PERSON OF CHRIST. 

“Calm on the listening ear of night, 

Come Heaven’s melodious strains ! 
Where wild Judea stretches far 
Her silver mantled plains. 

“Celestials choirs, from courts above, 

Shed sacred glories there ! 

While angels with th^ir sounding lyres, 
Make music on the air ! 

“The answering hills of Palestine 
Send back their glad reply, 

And greet from all their holy heights 
The dayspring from on high. 

“Glory to God ! the sounding skies 
Do with their anthems ring ! 

‘Peace on the earth ! Good will to men !’ 
From Heaven’s eternal King. 

“Light on thy hills, Jerusalem, 

The Savior now is born ! 

And bright o’er Bethlehem’s joyous plains 
Breaks the first advent morn !” 


21 


22 


THE GREAT CRISIS 


Ever since the heavenly hosts sang round the Babe 
in Bethlehem, myriads sing His praises — myriads 
which multiply as the years are rolling on! 

No- wonder. For He stands forth a unique figure 
among the sons of men. In the Bible He was prefig- 
ured in prophecy and type ; and His name is coupled 
with everything that is true, beautiful or good. 

Was the first man in Eden godlike and grand? 
Jesus is the Son of Man. Was the woman the para- 
gon of beauty, the essence of sweetness and love? 
Jesus is the seed of the woman. Was Adam in his 
primitive state called the Son of God? Jesus is called 
the Second Adam. And He is the second man to be 
called the Son of God. No fallen man out of Christ 
was ever called a Son of God. Did God call the na- 
tion of Israel by that name, saying, 

“Out of Egypt have I called my son?” 

Even that refers to Christ. Matt. 2:15. Did God 
make promise to Abraham, saying,. 

“In thy seed shall all the nations of the earth be blessed?” 

Though his descendants were as numerous as the 
stars in heaven, and as multitudinous as the sands on 
the seashore, He did not speak of seeds, as of many : 

“But as of one! And to thy seed, which is Christ.” Gal. 
3 : 16. 

Jesus is called our Prophet, Priest and King, and 
the Prince of the Kings of the earth. He is called 
the Angel of the Covenant. He is even called God ! 


IN THE LIFE OF CHRIST. 


23 


He has been compared to whatever is great or noble, 
grand or good — to whatever is beautiful or bright. 
So that wherever we look, whether upward or down- 
ward, all around us we see reminders of Him. 

When I open my eyes in the morning, the first 
thing I behold is light ; and I remember that Jesus is 
the Light of the World! I take water to bathe and 
drink; and I remember Jesus is the Water of Life! 
I see the sun mounting the eastern horizon ; I remem- 
ber that Jesus is the Sun of Righteousness, shining 
with healing in His beams! I take bread; I remem- 
ber that Jesus is the True Bread that came down from 
heaven! I go on a journey. As soon as I start on 
the way, I remember that Jesus is called the Way, the 
Truth and the Life! I see men laying a foundation 
for a building; I remember the Scripture, ‘‘Other 
foundation can no man lay, than that which is laid, 
which is Christ Jesus!” I see ma.sons laying a cor- 
nerstone; I think of the foundation of apostles and 
prophets — Jesus Christ Himself being the Chief Cor- 
nerstone ! ! I see a teacher going to his school ! T re- 
member that Jesus is the Great Teacher!! I meet a 
doctor ; my mind recalls, 

“The Great Physician now is near, the sympathizing 
Jesus !” 

I see vineyards by the wayside ; I think of the words 
of Jesus, “I am the True Vine!” I see a captain 
drilling his company; I remember Jesus is called the 
Captain of our Salvation ! I see a shepherd leading 
forth his flock; I remember Jesus is the Good Shep- 


24 


THE GREAT CRISIS 


herd! I see the little lambs, with “fleece as white as 
snow,” skipping and gamboling on the green; I re- 
member Jesus is the spotless Lamb of God, that takes 
away the sin of the world! And I entertain the hope 
that I may sing praises to God and the Lamb forever 
more! But the day is past and gone, the evening 
shades prevail, but in the fading sunset I can see 
flowers and roses bloom; and I think of Jesus as the 
Rose of Sharon and the Lily of the Valley! Now 
darkness covers the earth — can I still see something to 
remind me of the Holy One? Yes; I look upward 
and see a myriad of twinkling stars; I think of the 
Star that guided the wise men to Bethlehem, and of 
Jesus, the Bright and Morning Star! 

When we read what is said of Jesus in the New 
Testament we have before us a unique character in 
the world’s history, one unlike all successors and pre- 
decessors. He stands alone. To use the language 
of Dr. Thomas Scott : 

“The four Evangelists have done, without appearing to 
have intended it, what was never performed by any author 
before or since. They have drawn a perfect human char- 
acter without a single flaw ! They have given the history 
of One, whose spirit, words and actions, were in every part 
what they ought to have been ; who always did the very thing 
that was proper, and in the best manner imaginable; who 
never once deviated from the most consummate wisdom, 
purity, benevolence, compassion, meekness, humility, forti- 
tude, patience, piety, zeal and every other excellence ; and 
who in no instance let one virtue of holy disposition entrench 
on another; but exercised them all in entire harmony and 
exact proportion ! The more the Evangelists are examined, 
the clearer this will appear. . . , Without labor or af- 


IN THE LIFE OF CHRIST. 


25 


fectation they have effected what hath baffled all others, who 
have set themselves purposely to accomplish it.”* 

And yet, as Ernest Renan truly says : 

“He was not an imaginary, but a real person.” 

No writer of fiction could have originated the 
thoughts and plans attributed to Jesus. He never 
changed His plans. And one peculiarity was the 
vastness of His views. He claimed to be divine, and 
to have come from heaven, and in all His teaching He 
manifests a consciousness of a relation to the whole 
human family, and to God and the universe. His 
was the first conception of a world embracing religion, 
alike adapted to Jews and Gentiles. It had never been 
hinted at, except by the prophets who foretold Him. 
He never for a moment faltered or doubted success. 
Though poor and humble, His mind was thoroughly 
imbued with the sublime idea of subverting all relig- 
ions and establishing one far-reaching and never-end- 
ing kingdom of righteousness and peace ! ! And to 
the accomplishment of this, He always looked for- 
ward with calm confidence. 

“He walks our earth a man, the Lord ! 

We feel His genial might ! 

His wisdom grand, his love serene, 

All justice, mercy, right ! 

“His noble mien, and stately form — 

. His sweet benignant face, 

And heavenly brow, a world inform 
Of holiness and grace !” 


* See Hand-Book of Christian Evidence, page 176, 


20 


THE GREAT CRISIS 


Then, who and what is Jesus? The conceptions 
of Him are as varied as the colors in the rainbow ! 

The Mohammedans say He is a great prophet. 
Some of the Jews say He was a great rabbi. The 
Spiritualists say He was a great medium. The so- 
called Christian Scientists claim Him as the founder 
of their cult. Among adherents conceptions vary 
from that of the Rationalists, who consider Him as 
the one perfect man, to that of the Swedenborgians, 
who regard Him as the one only God. 

This difference should not be wondered at, for He 
was a puzzle to the prophets who predicted the suffer- 
ings of Christ and the glory to follow these. And 
He has ever been a mystery to the angels, who desire 
to look into these things. I. Peter 1:11,12. 

And when He was here on earth some thought Him 
to be John the Baptist, risen from the dead. Some 
thought Him Elijah. Others said He was Jeremiah. 
But His disciples, to whom He said, “I came forth 
from the Father, and am come into the world; again, 
I leave the world and go unto my Father,” believed 
Him to be the Messiah, the Son of the living God. 
Matt. 14:2; 16:14; Jno. 16:28. And this is the cen- 
tral truth of the Christian religion. 

The Ebionites split the proposition. They said He 
was the Messiah, but not the Son of God. But oth- 
ers during the early centuries accepted His sonship, 
but disputed about His nature. Many claimed that 
He possessed two natures. Then it was said if He 
possess two natures, He must have two wills. So the 
speculation proceeded, and it has not yet ceased. 


IN THE LIFE OF CUEIST. 


27 


Even now some theologians will undertake to say what 
act or word of Jesus proceeded from His human na- 
ture, and what from the divine. One brilliant writer 
said when Jesus died His divine spirit went to heaven, 
His human spirit went to hades, and His body to the 
tomb. Then, on the third day, the divine spirit re- 
turned from heaven, went into hades and brought out 
the human spirit and the two. went together to the 
tomb and raised the body. 

These erroneous and conflicting views arise from 
failure to contemplate Him in His different states and 
conditions. Though we may never fully comprehend 
this sublime and august personage, we may apprehend 
Him, if we view Him in his three-fold aspects. 

‘‘What saith the Scripture? How readest thou.” 

It is necessary to inquire : 

1. What was He before His incarnation? 

2. What was He during His humiliation? 

3. What is He since His glorification? 

I. Before His incarnation He was God. “The 
Word was God.” John 1:1. 

“In the beginning was the Word, and the Word was with 
God, and the Word was God. The same was in the begin- 
ning with God. All things were made by him; and without 
him was not anything made that was made.’’ — Jno. 1 : 1-3. 

The word here translated Word is Logos. In His 
pre-existent state He was not called the Son of God. 
That title was bestowed on Him after He was born 
into the world, as the angel said to Mary: 

“That holy thing which shall be born of thee, shall be 
called the Son of God.” Luke 1 : 35. 


28 


THE GREAT CRISIS 


In Hebrews He is called the brightness of the Fath- 
er’s glory, and the express image of His person. And 
there we read: 

“God, who at sundry times and in divers manners spake 
in times past unto the fathers by the prophets, hath in these 
last days spoken unto us by his Son, whom he hath appointed 
heir of all things, by whom also he made the worlds.” — 
Heb. i : I, 2. 

In these passages He is distinctly called God, and 
the work of creation is ascribed to Him. He was 
not the one only God, nor was He alone in the work 
of creation. In the Godhood, as revealed to us, there 
are three sublime and awful names, representing one 
nature and three personalities, each having His dis- 
tinct functions, all working together in perfect unison 
without the shadow of a discord. The Father origi- 
nates all, the Word executes all and the Spirit consumm- 
ates all. All were present in the creation. “In 
the beginning God ( Eloheim , plural) created the 
heaven and the earth.” The Father was present 
for He planned it all. The Word was pres- 
ent, for “all things were made by Him.” The Spirit 
was present, for “the Spirit of God moved upon the 
face of the waters.” The proofs of the eternity and 
deity of our ‘Lord are distinct and manifold. Jesus 
says, “Before Abraham was, I AM!” Jno. 8:58. And 
just before His cruel torture and crucifixion, He said 
to His apostles: ‘The Father Himself loveth you; 
because you have loved Me, and have believed that I 
came out from God.” Jno. 16:27. Then He prayed: 
“And now, O Father, glorify Thou Me with Thine 


IS THE LIFE OF CHRIST. 


29 


own Self with the glory which I had with Thee be- 
fore the world was.” Jno. 17: 5. 

II. During His humiliation He ivas man. “The 
Word was made flesh.” Jno. 1 :14. 

He left the glory and divinity which He had with 
the Father before all worlds, and not only came to 
man, but became man. 

“The Word was made flesh, and dwelt among us (and we 
beheld his glory, the glory as of the only begotten of the Fa- 
ther,) full of grace and truth.” John i : 14. 

A distinguished preacher, in a book of sermons, said 
“the Word which was with God, and was God, entered 
into the Babe of Bethlehem.” But I say, No. The 
Word became the Babe of Bethlehem. The Babe that 
lay smiling in the manger, and grew to man’s estate, 
and was crucified and rose again, is the very same be- 
ing that as the Logos lived from all eternity. Here I 
quote from the American revised version: 

“Have this mind in you, which was also in Christ Jesus : 
who, existing in the form of God, counted not the being on 
an equality with God a thing to be grasped, but emptied 
himself, taking the form of a servant, being made in the 
likeness of men ; and being found in fashion as a man, he 
humbled himself, becoming obedient even unto death; yea, 
the death of the cross. Wherefore also God highly exalted 
him, and gave unto him the name which is above every 
name; that in the name of Jesus every knee should bow, 
of things in heaven and things on earth and things under 
the earth, and that every tongue should confess that Jesus 
Christ is Lord, to the glory of God, the Father.” — Phil. 
2:5-11. 

Notice the language, “He emptied Himself.” He 
emptied Himself of the glory and divinity which He 


30 


THE GREAT CRISIS 


had jointly with the Father, and became man — He be- 
came a human being, that He might come near to us, 
and become one of us, that He might sympathize with 
us and help us, and lift us up out of our low estate, 
and reconcile us to the Father. For while Jesus was 
man, truly and essentially human, “God was in Christ, 
reconciling the world unto Himself.” II. Cor. 5 : 19. 

That the Logos , or Word, in becoming man, took 
upon Himself human limitations, is shown from the 
fact that He became weary and hungry (Jno. 4 :6; 
Matt. 21 :18) ; that He increased in wisdom and 
knowledge (Luke 2 :52 ; Mark 8 :32), and in that He 
mingled His tears with those of Mary and Martha at 
the grarve of Lazarus and wept over Jerusalem (Jno. 
11:35; Luke 19:41). 

“ ‘Jesus wept !’ Those tears are over 
Hut His heart is still the. same — 

Kinsman, Friend and elder Brother, 

Is His everlasting name !” 

He was subjected to temptations, as we are, yet al- 
ways without sin. 

“Wherefore in all things it behooved him to be made like 
unto his brethren, that he might be a merciful and faithful 
High Priest in things pertaining to God, to make reconcilia- 
tion for the sins of the people. For in that he himself hath 
suffered, being tempted, he is able to succor them that are 
tempted.” — Heb. 2 : 17, 18. 

It was necessary for Christ to be tempted, for He 
took man’s place and undertook to ‘‘magnify the law 
and make it honorable,” by keeping it. Could He do 
it? Everything depended on the issue. God had 
said, “Behold I lay in Zion for a foundation, a stone, 


IN THE LIFE OF CHRIST. 


31 


a tried stone, a precious cornerstone, a sure founda- 
tion.” Isaiah 28:16. When this stone was laid a 
magnificent structure could be erected, and not before. 
I. Peter 2:6-8. Therefore, the devil tried every stone 
he saw the Lord polishing, and God was willing to 
have it so. Accordingly we read: 

“Then was Jesus led up of the Spirit into the wilderness 
to be tempted of the devil. 

“And when he had fasted forty days and forty nights, he 
was afterward a hungered. 

“And when the tempter came to him, he said, If thou be 
the Son of God, command that these stones be made bread. 

“But he answered and said, It is written, Man shall not 
live by bread alone, but by every word that proceedeth out of 
the mouth of God. 

“Then the devil taketh him up into the holy city, and 
setteth him on a pinnacle of the temple, 

“And saith unto him, If thou be the Son of God, cast thy- 
self down : for it is written, He shall give his angels charge 
concerning thee: and in their hands they shall bear thee up, 
lest at any time thou dash thy foot against a stone. 

“Jesus said unto him, It is written again, Thou shalt not 
tempt the Lord thy God. 

“Again, the devil taketh him into an exceeding high 
mountain, and sheweth him all the kingdoms of the world, 
and the glory of them; 

“And saith unto him, All these things will I give thee, if 
thou wilt fall down and worship me. 

“Then saith Jesus unto him, Get thee hence, Satan, for it 
is written, Thou shalt worship the Lord thy God, and him 
only shalt thou serve. 

“Then the devil leaveth him, and, behold, angels came 
and ministered unto him.” — Matt. 4: 1-11; Luke 4: 1-13. 

As it was necessary for Jesus to be tempted, He was 
by the Holy Spirit, which at His baptism He received 
without measure, led into the wilderness for that ex- 


32 


THE GREAT CRISIS 


press purpose. He spent forty clays waiting, during 
which time He ate nothing; Satan held back, and let 
Him get very hungry. The old serpent remembered 
his success in Eden along the line of the appetite. 
There, he concluded to make the attack on Jesus. 
But he appears in the guise of an angel of light. He 
picks up a stone, resembling a loaf, or points to one, 
and says, “If thou be the Son of God, command that 
these stones be made bread.’ ’ What harm would 
there have been in that? Why, those possessing mir- 
aculous power were not to use it for their own personal 
comfort or convenience, for which reason Paul would 
not use a miracle to heal Trophimus, but left him sick 
at Miletum. II. Tim. 4:20. Nor would he use it to 
remove the thorn in his flesh, whatever that was. If 
Jesus, when hungry, had made bread of stones. He 
would have violated the first condition on which mir- 
aculous power was granted. So He yields not, but 
replies, “It is written, Man shall not live by bread 
alone, but by every word that proceedeth out of the 
mouth of God.” 

The devil thought he saw a gap down where he 
could walk in. As Jesus was so fond of devouring 
the word of God, he would bait his hook with it, so he 
took Him and placed Him on an elevated part of the 
temple, and drew the Bible on Him. He said it was 
written that God would give his angels charge con- 
cerning Him, and in their hands they would bear Him 
up, so that He could not even bruise His foot on a 
stone. And now the tempter informs Jesus that he 
has come to take charge of Him in accordance with 


7.V THE LIFE OF CHRIST. 


33 


that promise of God. “Just cast yourself clown into my 
hands, I will bear you up; you will not be hurt.” The 
cunning- old deceiver thought Jesus would either have 
to put Himself in his hands or go back on the word of 
God ; and he didn’t care much which He did. He 
thought he would catch Him on one hook or the other. 
But Jesus did neither. He knew that to throw Him- 
self down would be to put God to the test. So He 
quietly replied: “Again it is written, Thou shalt not 
tempt the Lord tliy God.” The tempter had failed 
again, but he had another bait in reserve that he 
thought could not be resisted. 

These two conflicts were only skirmishes prelimi- 
nary to the main battle. Satan now saw that the time 
had come to make the great effort. He could not con- 
ceal his cloven foot any longer. He had made two 
efforts to get Christ to do wrong. He knew very well 
that Jesus could pierce his angelic guise, and recog- 
nize his real character. He resolved to disclose his 
personality, put on a bold front, claim the dominion 
of the whole world, and propose a partnership. He 
took Jesus to the loftiest peak of the highest moun- 
tain. Before the mind’s eye passed in review all the 
kingdoms of the world, and the glory of them. One 
subtle wave of Satan’s magic wand, and there rose in 
panoramic view before the mind of Jesus, as in apoca- 
lyptic vision, kings, queens and emperors sitting on 
thrones of mingled gold and ivory, clothed with gor- 
geous robes of purple, wearing dazzling crowns be- 
decked with sparkling diamonds and all manner of 
precious stones, with vast cohorts of soldiers under 


34 


TEE GREAT CRISIS 


their command, with myriads of servants, civil, mili- 
tary and domestic, in attendance upon them. Jesus 
saw Rome’s proud imperial emperor wielding with 
haughty pride his sceptre over many of these king- 
doms, and the glory and wealth of the nations flow- 
ing into* Rome, while the people of His own beloved 
nation were in bondage, the throne of David was va- 
cant, and the neck of Israel was under the heel of the 
cruel Roman despot. Here was fuel to feed the flame 
of patriotism. Here was something to suggest to 
Jesus: Now, if I could only sway a sceptre over 
Rome’s vast empire and over all these kingdoms, I 
could dethrone Caesar, hurl despots from their 
thrones, break every yoke, and let the oppressed go 
free. I could make Israel the first nation of the earth 
and Jerusalem the capital of the world! Satan pro- 
fesses to have all these kingdoms at his disposal. He 
“puts forward his best (cloven) foot.” He straight- 
ens himself up, wraps around him the robes of his an- 
gelic mask, and folds his arms. Then, with serious 
look and gravity supreme, and with all the dignity and 
pomposity he could command, he in substance says : 
‘‘My dear sir, I have the disposal of all these scepters, 
thrones and crowns. They have been delivered into my 
hands, and to whomsoever I will, I give them. Those 
kings rule and those nations prosper because they 
serve me. Israel has been degraded ; your people have 
been subjugated and enslaved because they oppose me. 
You have come to establish a kingdom; I can assist 
you. All you have to do is to worship me, and to 
teach your people demon worship, like the prosperous 


IN THE LIFE OF CHRIST. 


35 


nations enjoy, and I will put the sway of universal 
empire in your hands, and make you dictator to *the 
world! You can debase Rome and exalt Israel, and 
make Jerusalem the glory of your nation’s excellency, 
and Mount Zion, the joy of the whole earth! Will 
you bend the knee? I pause for reply.” Jesus did 
not hesitate one moment to consider. ’Tis well. The 
first words with which He broke the silence were im- 
perative words, ordering the tempter from His pres- 
ence, and as it were, hurling the Bible at him as he 
vanished. “Get thee hence, Satan; for it is written, 
Thou shalt worship the Lord thy God, and Him only 
shalt thou serve.” By the time He was done speaking 
Satan was gone, Jesus was left alone, and behold, 
angels came and ministered unto Him. For this time 
Satan was vanquished, but he only “departed from him 
for a season.” Luke 4 :13.* 

He approached the Redeemer through every possi- 
ble avenue of temptation. “Jesus was in all points 
tempted like as we are, yet without sin.” Heb. 4:15. 
By thus successfully resisting temptation at every point 
He proved Himself to be the spotless Lamb of God, and 
could offer Himself as a sacrifice for the sins of the 
world. And He “offered Himself without spot to 
God.” Heb. 9:14. 

He having no sin, for He “did no sin, neither was 
guile found in his mouth,” death had no claims upon 
Him, and He could keep His unforfeited -life, or He 

* See “The Devil; His Origin and Overthrow.” Price 
25 cents. The Acme Pub. Co., Morgantown, W. Va. 


3G 


THE GREAT CRISIS 


could sacrifice it for the sins of mankind. I. Pet. 2 :22 ; 
Jno. 10:17, 18. But, blessed be His holy name, He 
.voluntarily gave His life that we might live, “becoming 
obedient unto death, even the death of the cross,” to 
open a “fountain in the house of David for sin and 
iniquity,” in which guilty men may wash and be 
cleansed through the precious blood of Christ, as of 
“a Lamb without blemish and without spot: . . . 

Who his own self bare our sins in his own body on the 
tree, that we, being dead to sin, should live unto 
righteousness; by whose stripes ye were healed.” I. 
Pet. 1 : 19; 2:24. 

HI. Since his glorification he is the God-man. 

“And his name is called, The Word of God.” Rev. 19: 13. 

“The blessed and only Potentate, the King of kings, and 
Lord of lords ; who only hath immortality dwelling in the light 
which no man can approach unto !” I. Tim. 6: 15, 16. 

He was raised from the dead, glorious, immortal and di- 
vine ; “and declared to be the SON OF GOD with power, ac- 
cording to the Spirit of holiness, by the resurrection from the 
dead.” Rom. 1:4. 

“Who is the image of the invisible God, the first born 
of every creature: for by him were all things created that 
are in heaven, and that are in earth, visible and invisible, 
whether they be thrones, or dominions, or principalities, or 
powers : all things were created by him, and for him : and 
he is before all things, and by him all things consist; and 
he is the head of the body, the church : who is the beginning, 
the first born from the dead; that in all things he might 
have the pre-eminence. For it pleased the Father that in 
him should all fulness dwell.” — Col. 1 : 15-19. 

He is the same Jesus, in His perfect and immaculate 
humanity, filled with the glory and deity of which He 


IN THE LIFE OF CHRIST. 


37 


emptied Himself when He became a man. “For in him 
dwelleth all the fulness of the *Godhood bodily.” 
Colossians 2 :9. 

After His resurrection, He said to His apostles : “All 
power is given unto me in heaven and in earth.” 
Matt. 28:18. And at His ascension, as. the disciples 
stood steadily looking toward heaven, two messengers 
in white apparel appeared, and said: “Ye men of 
Galilee, why stand ye gazing up into heaven? This 
same Jesus which 'is taken up from you into heaven, 
shall so come in like manner as ve have seen him eo 
into heaven.” Acts 1:11. And on the day of Pente- 
•cost, the Apostle Peter declared, “that God hath made 
that same Jesus, whom ye have crucified, both Lord 
and Christ.” Acts 2 :36. And the same apostle says 
He has “gone into heaven and is on the right hand of 
God; angels and authorities and powers being made 
subject unto him.” I. Pet. 3 :22. And the same apos- 
tle also says, ‘‘he is Lord of all.” Acts 10:36. 

The Father “hath highly exalted him, and given 
him the name which is above every name.” Phil. 2 :9. 
Hence, He is called God. Acts 20 :28 ; Heb. 1 :4. 

“Unto the Son he saith. Thy throne, O God, is forever 
and ever: a sceptre of righteousness is the sceptre of thy 
kingdom. Thou hast loved righteousness and hated iniquity; 
therefore God, even thy God, hath anointed thee with the oil 
of gladness above thy fellows. And, Thou Lord, in the be- 
ginning hast laid the foundation of the earth; and the heav- 
ens are the works of thine hands : and they all shall wax 


* Godhood — as when we speak of his priesthood. “God- 
head'’ of the common version does not mean anything, and 
was probably, in the first place, a typographical error. 


38 


THE HUE AT CRISIS 


old as doth a garment; and as a verture shalt thou fold 
them up, and they shall be changed: but thou are the same, 
and thy years shall not fail.” — Heb. i : 8-12. 

In this lofty and sublime language does the Father 
address the Son, the “brightness of his glory and the 
express image of his person.” But let us never lose 
sight of the centricity of His two-fold nature. “For 
there is one God and one mediator between God and 
men, the man Christ Jesus.” I. Tim. 2 : 5 . 

He is the Mediator of the New Covenant (Heb. 
8:6), and as such He is our High Priest. 

“Seeing then that we have a great High Priest, that is 
passed into the heavens, Jesus the Son of God, let us hold 
fast our profession. For we have not a High Priest which 
cannot be touched with the feeling of our infirmities; but 
was in all points tempted like as we are, yet without sin.” 

“Wherefore he is able also to save them to the uttermost 
that come unto God by him, seeing that he ever liveth to 
make intercession for them. For such a High Priest be- 
came us who is holy, harmless, undefiled, separate from sin- 
ners, and made higher than the heavens.” — Heb. 4:14, 15; 
7:25, 26. 

“By his own blood he entered in once into the holy place, 
having obtained eternal redemption for us.” — Heb. 9 : 12. 

Peter says we were not redeemed with corruptible 
things, as silver and gold, “but with the precious blood 
of Christ, as of a lamb without blemish and without 
spot.” I. Pet. 1 :19. 

“How much more shall the blood of Christ, who through 
the eternal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living God.” 
Heb. 9: 14. 

Then let us ever love Him and trust Him and obey 
Him heeding the exhortation of the apostle : 


. IN THE LIFE OF CHRIST. 


39 


“As newborn babes, desire the sincere milk of the word, 
that ye may grow thereby : 

“If so be ye have tasted that the Lord is gracious. 

“To whom coming, as unto a living stone, disallowed in- 
deed of men, but chosen of God and precious. 

“Ye, also, as lively stones, are built up a spiritual house, a 
holy priesthood, to offer up spiritual sacrifices, acceptable to 
God by Jesus Christ. 

“Wherefore also it is contained in the Scripture, Behold, 
I lay -in Sion a chief cornerstone, elect, precious: and he that 
believeth on him shall not be confounded. 

“Unto you therefore which believe he is precious : but 
unto them which be disobedient, the stone which the builders 
disallowed, the' same is made the head of the corner. 

“And a stone of stumbling and a rock of offence, even to 
them which stumble at the word, being disobedient: where- 
unto also they were appointed. 

“But ye are a chosen generation, a royal priesthood, a 
holy nation, a peculiar people; that ye should show forth the 
praises of him who hath called you out of darkness into his 
marvelous light.” — I. Pet. 2 : 2-9. 

“Unto HIM THAT LOVED US, and washed Us from 
our sins in HIS OWN BLOOD, and hath made us jcings 

AND PRIESTS UNTO GOD AND HIS FATHER; TO HIM BE GLORY 

AND DOMINION forever and forever. AMEN.” 


CHAPTER II. 


FROM EPHRAIM TO BETHANY. 

I propose to trace the footprints of Jesus, step by 
step, and from day to day, from his coming to Beth- 
any, six days before the passover, to his resurrection, 
showing in detail, item by item* and in consecutive 
order, just what happened, and how one event grew 
out of another; and following Him at longer strides 
even to the “day He was taken up.” To do this, two 
things are necessary at the outset : 

1. To find a starting point. 

2. To ascertain where He spent His last Sabbath. 

After the resurrection of Lazarus, when they plot- 
ted to kill Him, we are informed that He went into “a 
country near to the wilderness, into a city called 
Ephraim; and there continued with his disciples.” Jno. 
11:54. How long did he continue there? Clearly, 
till He journeyed to Jerusalem to offer Himself as a 
sacrifice for the sins of the world. Here is our start- 
ing point. 

When He left Ephriam, He did not go directly to 
Jerusalem. For we read : 

“And it came to pass, as he went to Jerusalem, that he 
passed through the midst of Samaria and Galilee.” Luke 

17:11. 




































• . 











































- 

V 

- . 












* 















































































» 













IX THE LIFE OF CHRIST. 


41 


Notice, it does not say through Galilee and Samaria, 
but ‘‘through the midst of Samaria and Galilee.” Now, 
Samaria lies between Galilee and Jerusalem; and to 
pass through them both en route to Jerusalem, He must 
pass through Samaria first. And it says distinctly, 
“ he passed through the midst of Samaria and Galilee.” 
This would lead Him by Sychar, Nazareth and Cana 
to Capernaum. Thence, He could cross the Sea of 
Galilee to Perea, come down the valley beyond Jordan, 
and cross that stream to Jericho. That He did travel 
a long route, is shown from the statement made in 
Jericho that He was then “nigh to Jerusalem.” Luke 
19:11. Not nigh in the absolute sense — as it was fif- 
teen miles — but nigh in comparison to the distance He 
had traveled. 

AT would naturally expect Him to take this course 
to revisit the scenes of his childhood and most exten- 
sive labors, and journey with His Galileean friends cn 
route to the passover. Also, to visit His mother and 
spend as much time as possible with her before He suf- 
fered. She joined His company somewhere by the 
way and was present at the crucifixion, where He ten- 
derly commended her to His beloved disciple John. 
Jno. 19:25-27. 

We have in the 17th chapter of Luke, an incident 
recorded that gives some idea of the time occupied in 
this last journey of the Savior. After leaving the 
city of Ephraim, while passing through the midst of 
Samaria and Galilee, ten lepers stood afar off and 
begged for mercy. He told them to go and show 
themselves to the priests. And we learn from other 


42 


TEE GREAT CRISIS 


passages that they had to offer the gift that Moses 
commanded when they presented themselves to the 
priests in Jerusalem. Matt. 8 :4; Luke 5 : 14 ; Lev. 14 : 
1-20. “Go and show thyself to the priest, and offer 
for thy cleansing according as Moses commanded, 
for a testimony unto them.” This offering was in 
order to a ceremonial cleansing, for the cure was ef- 
fected before they presented themselves with their of- 
ferings. It is said of these ten as they went they were 
healed. Now see Leviticus 14: 

“And the Lord spake unto Moses, saying: This shall be 
the law of the leper in the day of his cleansing: he shall be 
brought unto the priest: and the priest shall go forth out 
of the camp: and the priest shall look, and, behold, if the 
plague of the leprosy be healed in the leper; then shall the 
priest command to take for him that is to be cleansed two 
birds alive and clean, and cedarwood, and scarlet and hyssop : 
and the priest shall command that one of the birds be killed 
in an earthen vessel over running water : as for the living 
bird, he shall take it, and the cedar wood, and the scarlet, 
and the hyssop, and shall dip them and the living bird in 
the blood of the bird that was killed over the running water : 
and he shall sprinkle upon him that is to be cleansed from 
the leprosy seven times, and shall pronounce him clean, and 
shall let the living bird loose into the open field. And he 
that is to be cleansed shall wash his clothes, and shave off 
all his hair, and wash himself in water, that he may be 
clean: and after that he shall come into the camp, and shall 
tarry abroad out of his tent seven days. But it shall come 
to pass on the seventh day, that he shall shave all his hair 
off his head and his beard and his eyebrows, even all his hair 
he shall shave off: and he shall wash his clothes, also he 
shall wash his flesh in water, and he shall be clean. 

“And on the eighth day he shall take two he lambs with- 
out blemish, and three tenth deals of fine flour, for a meat 
offering, mingled with oil, and one log of oil. And the 


IN THE LIFE OF CHRIST. 


43 


priest that maketh him clean shall present the man that is 
to be made clean, and those things, before the Lord, at the 
door of the tabernacle of the congregation : and the priest 
shall take one he lamb, and offer him for a trespass offering, 
and the log of oil, and wave them for a wave offering be- 
fore the Lord : and he shall slay the lamb in the place where 
he shall slay the sin offering and the burnt offering in the 
iioly place; for as the sin offering is the priest’s, so is the 
trespass offering : it is most holy : and the priest shall take 
some of the blood of the trespass offering, and the priest shall 
put it upon the tip of the right ear of him that is to be 
cleansed, and upon the thumb of his right hand, and upon the 
great toe of his right foot : and the priest shall take some of 
the log of oil, and pour it into the palm of his own left hand : 
and the priest shall dip his right finger in the oil that is in his 
right hand, and shall sprinkle of the oil with his finger seven 
times before the Lord: and of the rest of the oil that is in 
his hand shall the priest put upon the tip of the right ear 
of him that is to be cleansed, and upon the thumb of his 
right hand, and upon the great toe of his right foot, upon 
the blood of the trespass offering: and the remnant of the 
oil that is in the priest’s hand, shall he pour upon the head 
of him that is to be cleansed: and the priest shall make an 
atonement for him before the Lord. 

“And the priest shall offer the sin offering, and make an 
atonement for him that is to be cleansed from his unclean- 
ness; and afterward he shall kill the burnt offering: and 
the priest shall offer the burnt offering and the meat offer- 
ing upon the altar: and the priest shall make an atonement 
for him, and he shall be clean.” 

All this took time. And these ten lepers had to go 
through all this ceremony, only substituting birds for 
beasts, if they were too poor to furnish the latter, be- 
fore they were legally clean so that they could go into 
company. One of these lepers when he had gone 
through this process, and saw that he was healed, re- 
turned to Jesus to thank Him for His mercy and give 


44 


THE (J RE AT CRIME 


glory to God for the miraculous cure. And he was a 
Samaritan. Jesus inquires, Where are the nine? But 
we hear no more of them-r-only this one. Evidently 
this was after they had been to the priests, or He would 
have known they were on their way there. 

Now, how long had he been gone before he returned 
in health and met Jesus and His disciples on their way 
to Jerusalem? At least ten days. For it was on the 
eighth day after he presented himself that the cere- 
mony of cleansing was completed ; and it required at 
least one day to go and one to return. 

But the miracle occurred in Samaria or Galilee. 
Why record it away over in the 17th chapter of Luke, 
after Jesus had reached Perea? Because here is 
where the grateful ^Samaritan returned to Jesus and 
gave him thanks. So Luke withholds the event till 
he is ready to record the sequel thereof. Jesus was 
now in Perea beyond Jordan in the jurisdiction of 
Herod Antipas. So we have gotten our starting point 
•and are well on our way toward Jerusalem. The 
next series of events will bring us to His last Sabbath. 

Luke tells us that Jesus was now going “through the 
cities and villages, teaching and journeying toward 
Jerusalem.” Luke 13:22. In coming down the valley 
beyond Jordan, he passed through Succoth, Bethabara, 
Debir and other places. He is now not very far from 

* It will not do to say that he, being a “stranger” did not 
need to present himself to the priests, for they had one law 
for the Israelites and the stranger among them. — Ex. 12:49; 
Lev. 24:22; Nnm. 15:16. 


IN THE LIFE OF CHRIST. 


45 


the scene of imprisonment and murder of John the 
Baptist by Herod. We read: 

“And he was teaching in one of the synagogues on. the 
Sabbath. And, behold, there was a woman which had a 
spirit of infirmity eighteen years, and was bowed together, 
and could in no wise lift up herself. And when Jesus saw 
her, he called her to him, and said unto her, Woman, thou 
art loosed from thine infirmity. And he laid his hands on 
her: and immediately she was made straight, and glorified 
God.” Luke 13 : 10-13. 

This healing on the Sabbath provoked a discussion. 
Then we read of a circumstance which occurred on 
the same day : 

“The same day there came certain of the Pharisees, saying 
unto him, get thee out, and depart hence: for Herod will kill 
thee. And he said unto them. Go ye, and tell that fox. Be- 
hold, I cast out devils, and I do cures to-day and to-morrow, 
and the third day I shall be .perfected.” 13:31-32. 

A better rendering of the last clause is, “I shall have 
finished.” See Emphatic Diaglott, which also has “go 
on” instead of ‘‘walk” in the next verse : 

“Nevertheless, I must walk to-day, and to-morrow, and the 
day following: for it cannot be that a prophet perish out 
of Jerusalem. O Jerusalem, Jerusalem, which killest the 
prophets, and stonest them that are sent unto thee ; how often 
would I have gathered thy children together, as a hen doth 
gather her brood under her wings, and ye would not ! Be- 
hold, your house is left unto you desolate; and verily, I say 
unto you, Ye shall not see me until the time come when ye 
shall say, Blessed is he that cometh in the name of the 
Lord. And it came to pass, that as he went into the house 
of one of the chief Pharisees to eat bread on the Sabbath 
day, that they watched him.” Luke 13:31; 14: 1. 


46 


THE GREAT CRISIS 


And there He healed a man of the dropsy. This 
last mentioned is the same Sabbath, or He would say 
“another Sabbath,” as he does in chapter 6:1-6. 

Here, then, we have three prominent facts : 

First. Jesus healed a woman of infirmities in the 
synagogue on the Sabbath day. 

Second. On the same Sabbath day , Pharisees 
spoke to Him about Herod. 

Third. On the same Sabbath He dined with one 
of the chief Pharisees, and healed a man of the dropsy. 

On the same day — the Sabbath day — He received 
the warning, “Depart, or Herod will kill thee.” He 
says in His reply, “I do cures today and tomorrow, 
and the third day I shall have finished.” And He does 
so : He heals the woman of infirmity today, and also 
the man with dropsy ; tomorrow, He heals two blind 
men at Jericho; and the third day, the blind and the 
lame came to him in 'the temple, and he healed them.” 
Matt. 21 : 14. And He never healed any one after 
this, except Malchus, whose ear Peter cut off ; and of 
course Luke, having written this, explains that by say- 
ing, “Permit me so far, said Jesus, and he touched 
the ear and healed it.” Luke 22:51. — Modern Speech 
New Testament. A very good rendering of the 
Greek. The idea is that Jesus is addressing His Fath- 
er, and asking permission to perform just one more 
cure. So this takes Jesus to Jerusalem the third day, 
and shows this to have been His last Sabbath. 

Again, He says, “I must go on today and tomorrow, 
and the day following : for it cannot be that a prophet 
perish out of Jerusalem.” So this takes Him to Jeru- 


IN THE LIFE OF CHRIST. 


47 


salem by the third day, and shows that this is the last 
Sabbath that Jesus spends alive on earth. And ac- 
cords well with the fact that “Jesus, six days before 
the Passover, came to Bethany.” John 12:1. 

Note, it does not say arrived at Bethany or entered 
Bethany; but “came to Bethany.” It takes in the 
whole day of His coming six days before the Pass- 
over. Where did He come from? From Perea be- 
yond Jordan, where He spent His last Sabbath and 
dined with a leading Pharisee, in whose house Pie re- 
lates several parables. 

The day after His last Sabbath Jesus takes His dis- 
ciples apart and starts on the last day’s travel of His 
journey, telling them: 

“Behold, we go lip to Jerusalem, and all things that are 
written by the prophet concerning the son of man shall be 
accomplished. For he shall be delivered unto the Gentiles, 
and shall be mocked, and spitefully entreated, and spitted on : 
and they shall scourge him, and put him to death : and the 
third day he shall rise again.” Luke 18: 31-33. 

He soon finds Himself approaching Jericho, accom- 
panied by a vast concourse of people going up to Jeru- 
salem to the feast. A blind beggar sitting by the way- 
side begs for mercy, and receives his sight. Jesus en- 
ters Jericho and dines with Zaccheus, a tax collector. 
He puts forth a parable, and then goes before, ascend- 
ing up to Jerusalem. On leaving Jericho He .heals 
another blind beggar, the son of Timeus, called Barti- 
meus. Matthew blends the two cases in his account 
of it. That is one of Matthew’s characteristics, which 
must be minded to understand the awful theme we are 
approaching. He blends the two cases in which Jesus 


48 


TEE GREAT CRISIS 


rides into Jerusalem, Matt. 21:1-9; the cursing and 
withering of the fig tree, Matt. 21 : 19-21 ; the two 
thieves on the cross, Matt. 28 :44, and some of the 
events connected with the resurrection, Matt. 27 :52, 
53 ; 28:1-5. Luke records the first case and Mark the 
second. 

On entering Jericho, others were in front, leading 
the crowd ; but now Jesus Himself takes the lead, and 
goes on before ascending up to Jerusalem. While 
Jesus thus goes up, followed by a great caravan of 
people, .vast multitudes are pouring into Jerusalem 
from other directions — great crowds coming in from 
all directions — and the topic of conversation is Jesus 
of Nazareth, whose fame has spread throughout the 
whole land. They come thus early to purify them- 
selves before the Passover. And on their arrival, the 
first thing is to inquire for the Prophet of Nazareth. 
They go to the temple looking for Him, and inquiring 
among themselves, ‘‘What think ye, that he will not 
come to the feast?” Jno. 11 :55, 56. 

Yes, He will come to the feast. He is just now be- 
yond the Mount of Olives, coming up the steeps, and 
those on the mount can see Him, followed by a very 
great multitude of Galileans. 

On approaching Bethpage (near Bethany) He sends 
two of His disciples in advance, saying: 

“Go ye into the village over against you ; in the which at 
your entering ye shall find a colt tied, whereon yet never 
man sat: loose him and bring him hither. And' if any man 
ask you, Why do ye loose him? thus shall ye say unto him, 
Because the Lord hath need of him.” 


IN THE LIFE OF CHRIST. 


49 


They go and find the colt tied by a door where two 
roads meet. While loosing him, the owners inquire, 
“Why loose ye the colt?” They answer, “The Lord 
hath need of him.” And receiving permission from 
the owners, they bring the colt, and after placing their 
outer garments on the animal, they place Jesus thereon. 
And as He rides over the brow of Olivet, the Galile- 
ans spread their clothes in the way, for Him to ride 
over ; and some cut branches from the trees and strew 
them in the way, or wave them in the air. And as He 
rides over the Mount of Olives and begins the descent, 
the whole multitude of the disciples break forth into 
rejoicing, praising God with a loud voice for all the 
mighty works which they have seen, saying, “Blessed 
be the King that cometh in the name of the Lord : 
peace in heaven, and glory in the highest!” Where- 
upon, some of the Pharisees ask Jesus to rebuke His 
disciples. But He replies, “I tell you that, if these 
should hold their peace, the stones would immediately 
cry out.” Thus encouraged, they continue, those in 
front singing : 

“Hosanna ! Blessed is he that cometh in the name of the 
Lord!” 

And those in the rear responding: 

“ Blessed he the kingdom of our father David, that cometh 
in the name of the Lord! Hosanna in the highest!” 

But Jesus is not elated with this applause. He is 
thinking of the sorrows and sufferings of humanity. 
There is a place on this descending road, where a 
grand view of the whole city suddenly bursts upon 
the vision. On arriving there, the whole past history 


50 


THE GREAT CRISIS 


of Jerusalem rushes in upon His mind; at one quick 
glance the Lord beholds, and all that was at once ap- 
pears ! His prophetic mind goes forward to the awful 
misery and affliction of men, women and children in 
the coming destruction of the city; and He weeps 
aloud, exclaiming : 

“If thou hadst known, even thou, at least in this thy day, 
the things that belong unto thy peace ! But now they are 
hid from thine eyes. For the days shall come upon thee, 
that thine enemies shall cast a trench about thee, and com- 
pass thee round, and keep thee in on every side, and shall 
lay thee even with the ground, and thy children within thee; 
and they shall not leave within thee one stone upon another; 
because thou knewest not the time of thy visitation.” 

Arriving in the city, He finds another sight calcula- 
ted to bring tears to His eyes. He goes to the temple, 
and finds sheep and cattle in the very courts of the 
sacred ‘place, and those that are selling them, and the 
changers of money, sitting. But He leaves them alone 
for the present, and having looked around on all 
things, and now the even-tide having come, He goes 
out to Bethany with the twelve. The foregoing quota- 
tions are from Luke and Mark. Thus He comes to 
Bethany on Sunday, the first day of the week, six 
days before the Passover. The Jews count the first 
and the last of the six days, which will bring the Pass- 
over on Friday, the fifteenth of Nisan, Thursday, the 
fourteenth, being the preparation on which the lamb 
is slain in the evening, at the going down of the sun. 
The fifteenth begins at sunset, after which the Pass- 
over is eaten. 


CHAPTER III. 


THE FIRST NIGHT AT BETHANY. 

When Jesus arrived at Bethany, foot-sore and 
weary, as when He sat on Jacob’s well, He found a 
warm welcome and a home in the family of Lazarus, 
whom He had raised from the dead. While the lov- 
ing hands of Martha and Mary were preparing supper 
for Himself and His disciples, doubtless Lazarus 
washed the feet of his guest, for that was the custom 
of the country. 

“How beautiful upon the mountains are the feet of him 
that bringeth good tidings, that publisheth peace; that bring- 
eth good tidings of good, that publisheth salvation, that saith 
unto Zion, Thy God reigneth !” Isaiah 52 : 7. 

But supper is now ready, and Jesus reclines at table, 
Lazarus sits at meat with Him and Martha serves. 
But Mary’s loving heart is filled with thoughts of grat- 
itude. The last time those feet entered this home 
they carried the loving Jesus to raise her brother Laza- 
rus, who is now sitting at the table, alive and well. 
She is filled with grateful emotion. She takes a 
pound of ointment of spikenard, very costly, and 
anoints the feet of Jesus, and wipes them with the hair 
of her head, and the house is filled with the odor of 
the ointment. The perfume is delightful to all except 


52 


THE GREAT CRISES 


Judas Iscariot, * Simon’s companion. This disciple, 
who became the betrayer of Jesus, says : 

“Why was not this ointment sold for three hundred 
shillings [ denarii — nearly seventeen cents], and given to the 
poor? Now this he said, not because he cared for the poor, 
but because he was a thief, and having the bag, took away 
what was put therein.” 

He took it away when he turned traitor and left 
them. Jesus does not agree to his proposition to sell 
it for the benefit of the poor, but tells Mary to keep it 
for future use, in harmony with the use to which she 
has just applied a portion of it. He says: 

“Suffer her to keep it against the day of my burying. 
For the poor ye have always with you ; but me ye have not 
always.” Jno. 12:5-8. Revised Version. 

Now supper is over, and some of the Jews, having 
learned that Jesus is at Bethany, come out to see Him; 
and to see Lazarus also, whom He raised from the 
dead. But the chief priests are in the city consulting 
about putting Lazarus to death ; because on his account 
many *of the -Jews believe in Jesus. 

The rulers (who at this time were mostly of the sect 
of the Sadducees) and Pharisees have been for solne 
time plotting to kill Jesus, and at one time sent officers 

* The common version has “Simon’s son/* but that is a 
supplied word. There is no word in the Greek, and a word 
must be supplied according to the rules in our preface. The 
apostles were paired off : as Peter and Andrew, James and 
John, etc. Judas was paired with Simon, the Canaanite. 
Mat. 10:4. The reason he is thus designated, is because 
there is another Judas, companion of James, the son of 
Alpheus. 


IX THE LIFE OF C HEIST. 


53 


to apprehend Him; but the officers were so overawed 
by His majesty they returned without Him, and when 
the Pharisees inquired, “Why have ye not brought 
him? they replied, “Never man spake like this man!” 
John 7 :45, 46. And after the resurrection of Laza- 
rus, they held a council and said, “What do we? for this 
man doeth many miracles. If we let him alone, all 
men will believe on him : and the Romans will come 
and take away both our place and our nation.” And 
the high priest Caiaphas reasoned that it were “expe- 
dient that one man should die for the people, and that 
the whole nation perish not.” Then from that day 
forth they took counsel together for to put him to 
death.” John 11 :47-53. 

But all the while they were opposed by one brave, 
honest man, named Nicodemus, being one of them — 
that i£, one of the Pharisees and one of the rulers, as 
well. John 7:50, 51. This Nicodemus said: “Doth 
our law judge any man, before it hear him, and know 
what he doeth?” John says parenthetically, “he that 
came to Jesus by night,” alluding to a circumstance 
that had not then taken place, but occurred before the 
apostle wrote; just as he speaks parenthetically of the 
future gift of the Holy Spirit, in the same chapter, 
39th verse. 

This statement of Nicodemus suggests, and future 
events confirm, the idea that he is desirous of an inter- 
view with Jesus. He has not had an interview as yet. 
The record in the second and third chapters of John 
has clearly become misplaced in some way. The 22nd 
verse of the third chapter belongs immediately after 


54 


THE GREAT CRISIS 


the 12th verse of the second chapter, and originally 
followed it. The 22nd verse says, “after these things 
came Jesus and His disciples into the land of Judea;” 
but He was already in Judea, at Jerusalem, when the 
conversation with Nicodemus was held. It was at 
the time of a passover. Now the first mention of the 
passover by John is found in the 4th verse of the sixth 
chapter; for he explains it: “And the passover, a 
feast of the Jews, was nigh.” Now, if he had men- 
tioned the passover in the second chapter, he would 
not have explained it here. On the other hand, if 
that were his first mention of the passover, he would 
have explained it there. Therefore, all this record 
between John 2:12 and 3:22 belongs somewhere be- 
yond the sixth chapter. Accordingly, Tatian (173 
a. d. ) in his Diatessaron, omits it from this place, and 
carries it beyond the sixth chapter, if indeed, it had 
been misplaced before Tatian compiled the Diatessa- 
ron. 

Now, Nicodemus, being a fair and just man, and 
desiring an interview with the Great Teacher, an ex- 
cellent opportunity is afforded at the quiet home of 
Lazarus, and while other Jews embrace the oppor- 
tunity, it is not reasonable to suppose that this honor- 
able Pharisee would neglect it. He does not neglect 
it. I have abundant proof that he came to Jesus 
this very night. In addition to what has been said 
above, I adduce three proofs that this is the night of 
that celebrated interview : 

First. He came after contemplating the many mir- 
acles that Jesus performed. John 2:23; 1:2. But 


IN THE LIFE OF CUEIST. 


55 


Jesus had not wrought any miracle in Jerusalem at 
the time alluded to in John 3, His first miracle in that 
city being the healing of the impotent man, as record- 
ed in the fifth chapter. That is the only miracle He 
had performed there before the feast of tabernacles 
mentioned in the seventh chapter, according to His 
own testimony: “I have done one work and ye all 
marvel.” John 7 : 21. Now up to that time He had 
worked only one miracle in Jerusalem; but Nicodemus 
speaks of miracles in the plural number; and no mir- 
acle was more calculated to move him to action than 
the raising of Lazarus, which moved others to come 
to Bethany this night. 

Second. The interview occurred at night. John 7 : 
50; 3:2; 19:39. 

Third. The interview took place this very night! 
John 19:39. It reads in the original: 

“And there came also Nicodemus ( he that came to Jesus 
the first night ) bringing a mixture of myrrh and aloes, 
about a hundred pounds weight.” 

The Greek reads vcnpoc; to npcorov ; literally, “Night 
the first!” 

Now the way to learn the meaning of an author is 
to consult his usage elsewhere. John wrote the book 
of Revelation, and in that we have exactly the 
same form of words ; Ccoov to tt^cotou ; “beast the 
first” or the first beast. Rev. 4 : 7. And similar con- 
struction in many other places : “voice the first,” Rev. 
4:1; “resurrection the first,” Rev. 20: 5, 6; “love the 
first,” Rev. 2 : 4, etc. And in the Gospel according to 
John, the very book in which he uses the expression 


50 


THE GREAT CRISIS 


under consideration, we have, “hour about the sixth,” 
and “hour about tenthj” John 19: 14; John 1 : 39. So, 
when correctly translated, John expressly states that 
Nicodemus came to Jesus the first night! and he can 
only mean the first night after the coming to Bethany, 
six days before the passover, of which he speaks in the 
beginning of the 12th chapter. Therefore, while 
others are coming from Jerusalem to Bethany to see 
Jesus, Nicodemus comes; and on his arrival the follow- 
ing dialogue takes place : 

Nicodemus. — “Rabbi, we know that Thou are a Teacher 
come from God; for no one can work these miracles that 
Thou workest, unless God be with him.” 

Jesus.— “Indeed, I assure thee, if any one be not born 
from above, he cannot see the kingdom of God.” 

Nicodemus. — “How can a man be born when he is old? 
Can he enter a second time into his mother’s womb, and 
be born?” 

Jesus. — “Truly, indeed, I say to thee, if any one be not 
born of Water and Spirit, he cannot enter the kingdom of 
God. That which has been born of the flesh, is Flesh; 
and that which has been born of the Spirit, is Spirit. Do 
not wonder, because I said to thee, ye must be born from 
above. The Spirit breathes where it will, and thou hearest 
its voice, but thou knowest not whence it comes, or where it 
goes ; thus it is with every one who has been born of the 
Spirit.” 

Nicodemus. — “How can these things be?” 

Jesus.' — “Art thou the teacher of Israel, and knowest 
not these things? Most assuredly I tell thee, That what we 
hear, we speak, and what we have seen, we testify; and you 
receive not our testimony. If I told you of earthly 
things, and you do not believe, how will you believe if I 
tell you of heavenly things?” 


IN THE LIFE OF CHRIST. 


57 


Here, the dialogue ends, the rest of the chapter is 
the language of the writer, John. Jesus never said 
He was in heaven and had ascended there, while he 
was here on earth. 

I have quoted the dialogue from Wilson’s “Emphat- 
ic Diaglott,” on account of the emphasis, and because 
it is the best translation of this particular passage that 
I am aware of. In the second verse, however, I ren- 
der it miracles where Wilson has signs. It is a great 
error that new versions are falling into, to translate 
that word sign. A miracle is the thing done, and a 
sign is the purpose. for which it is done. 

I would gladly have ignored this passage, but I 
could not conscientiously do so, knowing that it be- 
longs here. And now, I would willingly proceed with- 
out giving any explanation of it, and thus save myself 
some labor; but conscience will not allow me. For all 
attempted explanations in the past, being very unsat- 
isfactory, I am sure the reader would like to be fav- 
ored with the true exposition thereof. I will, there- 
fore, explain it correctly, as far as I go; but possibly 
not as fully as the reader would desire. 

The first word in the chapter is a little Greek par- 
ticle, which King James’ translators overlooked, and 
failed to translate. It is sometimes rendered “but.” The 
Revised Version and the Modern Speech New Testa- 
ment both render it “now.” Wilson translates it 
“and.” That takes us back to the previous chapter, 
where we learn that others besides Nicodemus were 
lead to believe on the same evidence, and lie, using the 
plural “ivc” seems to have been their spokesman, Fur- 


58 


TEE GREAT CRISIS 


thermore, the previous chapter closes with the state- 
ment that Jesus “knew what was in man !” And it is 
very emphatic in the original, “He knew what was in 
man.” The conversation between himself and Nico- 
demus is given to illustrate that fact. He knew ic 'hat 
was in Nicodemus. He could read his very thoughts. 

When Nicodemus contemplates the miracles of 
Jesus, he thinks He must be, and concludes He certain- 
ly is, a Teacher come from God. But, on the other 
hand, when he contemplates the royal claims of the 
Nazarene and the coming kingdom of which He 
speaks, and remembers that as He descended the 
Mount of Olives and entered Jerusalem, the disciples 
lauded Him with the title of King, and sang in uni- 
son the glad acclaim : “Blessed be the King that 
cometh in the name of the Lord!” he is puzzled. 
Thoughts like these arise in his mind : How can He 
establish a kingdom? How can Jesus break the strong 
arm of the Roman Empire and establish a kingdom of 
Israel on the ruins thereof? Where are His resources? 
Where are His soldiers? Where are His arms? Where 
are His munitions of war? It is a condition, not a 
theory, that confronts Nicodemus. None but Jesus 
can solve the problem, and that he well knows ! So he 
comes to the Teacher, and begins to state the case : 

“Rabbi, we know that Thou art a Teacher come from 
God, for no one can do these miracles that Thou doest, unless 
God be with him.” 

But he does not get to state the other part of the 
case, and fully state his difficulty; for Jesus, knowing 


IN THE LIFE OF CHRIST. 


50 


his thoughts, anticipates him, and answers before he 
is asked : 

“Indeed, I assure thee, if any one be not born from above, 
he cannot see the Kingdom of God !” 

The point is, that it is a heavenly, and not an earthly 
kingdom in contemplation. Not a temporal kingdom, 
but one that is spiritual and divine. 

The word anothen is properly rendered “from 
above.” It is the word used by the Apostle James, 
when he says, “Every perfect gift is from above , and 
cometh down from the Father of Lights.” 1:17. And, 
“the wisdom that is from above is first pure, then 
peaceable,” etc. James 3:17. But, what is more to 
the point, the Apostle John uses the word in that 
sense, in several other places : “I am from above,” 
John 8 :23 ; “he that cometh from above, is above all,” 
John 3:31; “Jesus answered, Thou couldst have no 
power at all against me, except it were given thee from 
above” John 19:11. And what is conclusive in the 
matter, it is Jesus speaking, and using this language 
in all these places, except one. 

While the answer of Jesus gives Nicodemus new 
light, as to the nature of His kingdom, it raises an- 
other difficulty in his mind, and he inquires : 

“How can a man be born, when he is old ?” 

Jesus instructs him that he is not speaking of a 
natural birth; but as the kingdom is spiritual, birth 
into it is also spiritual : 

“Except a man (or any one) be born of water and spirit, 
he cannot enter into the kingdom of God.” 


60 


THE GREAT CRISIS 


This statement has been a puzzle to critics and com- 
mentators. There is no difficulty as to “born of wa- 
ter.” They generally agree that it refers to baptism. 
B. W. Johnson very truly says : “All candid authori- 
ties agree that born of water refers to baptism.” So 
Alford, Dr. Wm. Wall, Dr. Albert Barnes, Dr. Bloom- 
field, Dr. Gale, Deems, Geikie, Wesley, Abbott, Whate- 
ley, Calvin, Olshausen, Tholuck, Milligan, Neander, 
Tischendorf, Winer, Ellicott, Gratius, Graves and 
Erasmus. And Alford says : “All attempts to get 
rid of this . . . have sprung from doctrinal pre- 

judices.” 

All church rituals refer to it as baptism, Greek and 
Roman, Catholic and Protestant. So, the English 
Prayer Book, the Prayer Book of the Protestant Epis- 
copal Church in America, the Westminster Confes- 
sion (Presbyterian), the Methodist Episcopal Disci- 
pline and the Methodist Protestant Discipline. The 
Baptists have no ritual ; but some of their leading men, 
as Dr. Gale, Dr. J. R. Graves, Prof. Mullins and oth- 
ers, say it refers to baptism. Furthermore, in Greece, 
where they speak the language, and where the chil- 
dren are more familiar with the Greek Testament than 
the American children are with the English Testa- 
ment, they with one accord understand it to refer to 
baptism. And it cannot possibly refer to anything 
else, for there is nothing else in connection with induc- 
tion into the kingdom in which water is used, and in 
which persons may be said to be born of water, except 
baptism. 

But the difficulty is in regard to the expression, 


IN THE LIFE OF CHRIST. 


61 


“born of Spirit.” Here unanimity gives wav, and 
wide differences appear. To cite all the fanciful in- 
terpretations attempted on this subject, would be to 
overwhelm the reader with an avalanche of confusion 
worse confounded. Of all the attempts I have seen 
along this line, I will only refer to one, or at most t.wo, 
of the most worthy. 

A very able man, and the greatest preacher to whom 
I have ever listened, in a published sermon on the sub- 
ject took the position that it means “begotten by the 
Spirit and born of water.” He argued it from the 
fact that the Greek word gennao, translated born, may 
either mean born or begotten, according to the subject 
under consideration. That is true, but his interpreta- 
tion is erroneous, for while gennao may mean either 
born or begotten, it cannot mean both at once. No 
word, in any language, ever did, or ever can, have two 
different meanings at one and the same time. For il- 
lustration, take the little word pen. It may either 
mean a pig-sty or an instrument to write with. But 
when it means the one, it does not mean the other. So 
with our Greek word. Gennao occurs only once in the 
passage, referring both to water and to Spirit. If we 
translate it begotten, as to Spirit, we must also trans- 
late it begotten as to water. If we translate it born, 
as to water, we must translate it born as to Spirit also. 
As it confessedly means born of water, it necessarily 
means born of Spirit, also. 

Another able man, in a learned theological work, re- 
futed the interpretation just alluded to, and then pre- 
sented one that is no better. He said that “born of 


62 


THE GREAT CRISIS 


water and Spirit” meant born of water as a means ap- 
pointed by the Spirit for a birth. But that is not the 
meaning of the Savior. Water was not appointed by 
the Spirit for a birth, but by Christ, th^ only lawgiver 
and executive in the kingdom. It is true, water is 
one of the means appointed for a birth; but we learn 
that truth elsewhere, not here. This able expositor 
has taken a truth and put it into the passage, instead of 
bringing a truth out, just as the writer he was con- 
futing had done. 

That was the error of the great man to whose inter- 
pretation we first alluded above. He took a truth 
which he had learned from other Scriptures, and put 
it into this passage. It is very true that persons are 
begotten by the Spirit before being born of water. 
Persons must be begotten by the Holy Spirit, through 
the truth, before they are proper subjects for baptism. 
But that truth we learn elsewhere, not here. 

In order to understand the statement, “Except a 
man be born of water and Spirit, he cannot enter into 
the kingdom of God,” it is necessary to remember that 
the kingdom of God is a dual or two-fold institution : 
the kingdom of grace, as it is here and now; and the 
kingdom of glory, as it is to be. In prophecy it was 
represented, first, by a stone; second, by a mountain. 
Daniel 2 :34, 35 ; 44, 45. Hence, the Apostle says, God 
has “translated us into the kingdom of his dear Son.” 
Col. 1 :13; and yet the same Apostle said, “We must 
through much tribulation enter into the kingdom of 
God.” Acts 14:22; showing that though Christians 
are in the kingdom of Christ, they have yet an entrance 


IN THE LIFE OF CHRIST. 


G3 


to make into the kingdom of God — the everlasting 
kingdom. Hence, there were two keys given to Peter : 
one the knowledge how to enter into the kingdom of 
grace ; the other, the knowledge how to enter into the 
kingdom of glory. Acts 2:10; II. Peter 1:5-11. There 
is also a dual or two-fold birth out of two elements, 
water and Spirit. We are born of water — baptism — 
into the kingdom of grace; we are born of Spirit into 
the kingdom of glory. 

The Greek reads, literally, “born out of water ;” and 
“born out of Spirit.” Hence, to be born out of wa- 
ter, it is necessary to be in the water and come out of 
the water; and to be born out of Spirit, it is necessary 
to be in the Spirit, and come out of the Spirit. The 
Apostle Paul speaks of Christians as “having begun 
in the Spirit.” Gal. 3 :4. So we enter the Spirit at 
conversion. After baptism we are considered or con- 
templated as living in the Spirit, and walking in the 
Spirit; and at the consummation, we are born out of 
the Spirit into independent spiritual existence, like that 
of our Lord, for we shall be like Him. Paul says, 

“Ye are not in the flesh, but in the Spirit, if so be that 
the Spirit of God dwell in you, Romans 8:9. “If we live 
in the Spirit, let us also walk in the Spirit.” Gal. 5 : 25. 

Birth of spirit begins at conversion; but it is not 
completed till Jesus comes and mortality is swallowed 
up of life. 

It is not parents that are under consideration here, 
but elements. Parents are not mentioned or thought 
of here. It is not birth of parents, nor birth of the 
Father, in this passage. But birth out of flesh; birth 


G4 


THE GREAT CRISIS 


out of water ; birth out of Spirit. Three elements, and 
no parents mentioned. In the New Testament the 
Spirit is mentioned, or alluded to, in two senses : Some- 
times he is spoken of as a personality, as where he 
speaks or grieves. Sometimes as an influence, as 
where it is shed or poured out. As we say of the sun, 
that it is 95,000,000 miles from the earth ; again we 
say, that child is right in the sun. In the first in- 
stance, we speak of the literal sun ; in the second, the 
influence of the sun. So, in these passages under con- 
sideration, Christians are in the influence of the Spirit, 
and are to live and walk in it, till they arrive in glory 
and are ushered into the presence of God, and Christ, 
and the Holy Spirit Himself, and will no longer need 
the influence through which they have been brought 
to eternal felicity, at the Father’s right hand, where 
there is fulness of joy and bliss forever more! 

Birth of water is so plain and easy to be understood, 
even by Nicodemus, who is familiar with baptism as 
practised by John, and by Christ’s disciples, that Jesus 
gives no explanation of it, whatever. Not so “born 
of Spirit” It is not understood by Nicodemus. So the 
great Teacher proceeds to explain ; “That which is 
born of the flesh, is flesh ; that which is born of Spirit, 
is Spirit.” I have already explained that it is element 
and not father or mother under consideration ; also 
that it is out of flesh, and out of Spirit in the Greek; I 
will now touch the last clause, “that which is born out 
of Spirit, is Spirit.” I let Scripture explain Scrip- 
ture, in all cases. Jesus is called the first born, hence 
we read ; “Now the Lord is that Spirit.” II, Cor, 3 ; 


IN THE LIFE OF CHRIST. G5 

17. We are in Him and shall be like Him; hence, 
we read: “He that is joined unto the Lord is one 
Spirit.” I. Cor. 6:17. 

Jesus continues, ‘‘Do not wonder because I said to 
thee, you must be born from above. The Spirit 
breathes” — the “wind blows” the Common Version 
has it. But there is no wind in it. The word used is 
Pneuma, translated Spirit all along here. It is found 
in the Greek Testament three hundred a’ncl eighty-six 
times; and is, in our English New Testament, in every 
instance translated by the word Spirit, or its equiva- 
lent life or ghost, except in this passage. And it 
should be so rendered here. The Greek word for 
wind is anenioi ; and that is the word John would have 
used here if Jesus had said wind; but He said Spirit 
and John used the word Pneuma, which never means 
wind in the New Testament, just as anemoi is never 
translated Spirit. The word pneo , translated bloweth, 
may correctly be rendered breathes, and pl\one, sound, 
is used in the sacred writings a hundred times in the 
sense of voice or report. Therefore, though it would 
not affect the exposition that I give of the fifth verse 
to translate the word pneuma wind here, yet wishing 
the truth, the whole truth, and nothing but the truth, 
I accept the rendering “Spirit,” and with the marginal 
reading of the Revised Version, the Living Oracles, 
and the Emphatic Diaglott, I read : 

“The Spirit breathes where it will, and thou hearest its 
voice, but canst not tell whence it comes or where it goes, 
thus it is with every one who has been born of the Spirit/’ 


66 


THE GREAT CRISIS 


Taking the old version, there is no comparison be- 
tween the wind and the Spirit; but between the wind 
and the one born of the Spirit ; and here the comparison 
is between the Spirit and the one born of the Spirit. 
There are three things affirmed of such persons : First, 
they breathe where they will; second, they come and 
go at will; third, persons in the flesh hear their voices 
but can not tell whither they come nor whence they 
go. Now, Christ was the first born from the dead, 
and declared to be the Son of God with power, accord- 
ing to the Spirit of holiness, by the resurrection from 
the dead. Col. 1 : 15-1 8; Romans ! :4. All these points 
were true in His case. 

First. “He breathed on them, and saith unto them, 
Receive ye the Holy Spirit.” John 20:22. 

Second. The day of His resurrection, he “appeared 
unto two of them in another form, as they walked and 
went into the country,” Mark 16:12; He dined with 
two others at Emmaus, and was recognized in the 
breaking of bread and “He vanished out of their sight” 
Luke 24:31; the same day at even the disciples being 
assembled and the doors being shut for fear of the 
Jews, He suddenly appeared, and eight days after, 
under the same circumstances, He reappeared and 
showed them His pierced hands and feet, and disap- 
peared, and they knew not how He came in nor how 
He went out. John 20 : 19-29. 

Third. In all these cases they heard His voice but 
could not tell whence He came, nor whither He went. 
Even after His ascension, He appeared to Saul of 
Tarsus and spoke, and Saul, and those with him, 


IN THE LIFE OF CHRIST. 


67 


heard His voice, but could not tell whence He came, 
nor who He was, till He told Saul He was Jesus. 
Acts 9 :3-7. 

Thus it was with Jesus after He was “born of the 
Spirit;” and thus it will be with every one that is 
born of the Spirit, for John says, “we shall be like 
Him.” I. John 3:2; and Paul says, “we look for the 
Savior, the Lord Jesus Christ; Who shall change our 
vile body, that it may be fashioned like unto His 
glorious body.” Phil. 3 :20, 21. 

N. B. — I wish to give the reader a double caution: First, 
do not for a moment entertain the idea that Jesus appeared 
in a different body after his resurrection, leaving the old 
body behind, for it was the same body raised and glorified; 
second, do not think that by “born out of Spirit” Jesus meant 
birth from the grave, for multiplied millions of myriads will 
be raised from the dead that are never born of the Spirit, 
and many will be born of the Spirit that never die, who 
will at Christ’s coming be changed in the twinkling of an 
eye, and with the risen saints will be caught up together in 
the clouds, to meet the Lord in the air, to be forever with 
Jesus. I. Cor. 15: 51, 52; I. Thes. 4: 15-17. 

Nicodemus inquires: “How can these things be?” 

Jesus inquires : “Art thou a teacher of Israel, arid 
knowest not these things?” 

As a teacher of Israel, he should have known that 
the promised Messiah was to be a king and have a 
kino-dom; and that He was to be a Priest after the 
order of Melchisedec, who was king of righteousness 
and peace, and not the king of an earthly nation. Gen. 
14:18; Psalm 110:4; Zech. 6:13. Also, that Enoch 
and Elijah had been translated and made spiritual be- 
ings, and that the young man with Elisha at Dothan 


68 


THE H RE AT CRISIS 


had his spiritual eyes opened, and saw in the air 
around him horses and chariots of fire, such as those 
which carried Elijah away, and realized what Elisha 
had said, “They that be for us, are more than they 
that be for them!” II. Kings 6:17. 

The “we” of the 11th verse indicates that that may 
be one of John’s parenthetical expressions. Jesus 
never said “we” but always used the singular number 
when speaking of Himself, and said “I” 

The 12th verse contains the Savior’s last word to 
Nicodemus: “If I told you of earthly things, and you 
do not believe, how will you believe if I tell you of 
heavenly things?” That is, when you thought it 
was an earthly kingdom contemplated by me, if you 
did not Relieve that I had power to establish one, how 
can you believe that I have power to establish a heav- 
enly kingdom? For it requires vastly more power to 
establish a heavenly kingdom, than an earthly one. 

The remainder of this chapter is the language of 
the writer John. Jesus never said He was in heaven, 
and had ascended there, while He was here on earth 
in the flesh. But John could very truly write it after 
the ascension. 

The proof adduced above, showing that parts of the 
second and third chapters of John had been misplaced, 
applies also to the time of the cleansing of the temple, 
and shows there was only one cleansing, and it took 
place the day after Jesus came to Bethany, where He 
held this conversation with Nicodemus. We have no 
intimation by any of the Evangelists that the temple 
was cleansed twice. If it had been, one of the three 


IN THE LIFE OF CHRIST. 


69 


“Snyoptists” would certainly have mentioned the 
first; and John would as certainly have made some 
allusion to the latter. I am well assured there was 
but one, of which all four of these Evangelists write, 
and I shall treat the matter accordingly. 

I could have omitted this chapter, and saved a great 
deal of labor ; but I have set out to record all the say- 
ings of Christ, from the time He came to Bethany till 
He ascended from near Bethany. His sayings are 
precious, and we have never a word from Jesus, ex- 
cept what we receive through these four writers. One 
saying of His is so important that He delivered it 
through Paul after His ascension, and we received it 
through Luke: “IT IS MORE BLESSED TO 
GIVE THAN TO RECEIVE.” Acts 20:35. 

Note. — I will not enter into, a discussion as to the year 
in which the crucifixion occurred. That would necessitate 
an inquiry as to the date of Christ’s birth and baptism, and 
open up a wide field of investigation. Suffice to say, the 
general consensus of opinion among investigators is that 
Jesus was crucified A. D. 30; but, as there was but one 
cleansing of the temple, if they are right in their calcula- 
tions, he was crucified A. D. 29. It was necessarily a year 
in which the 15th of Nisan fell on Friday. According to 
Prof. Totten, a very able chronologist, it fell on Friday in 
the year 29. 

The facts I will state in my own words, or in the 
words of the Evangelists, as occasion requires. 
Speeches will be quoted, from the common version, 
unless otherwise specified; though I will make verbal 
changes when necessary, as “a grain of wheat,” in- 
stead of “a corn of wheat;” Isaiah, instead of 


70 


THE GREAT CRISIS 


Esaias; Messiah instead of Christ, where the sense so 
requires, and ‘‘make disciples,” instead of “teach,” 
etc. 

I will not confuse the reader with conflicting opin- 
ions of commentators ; but will draw directly from the 
pure fountain of truth. For this treatise is an original 
study. 


CHAPTER IV. 


THE SECOND DAY MONDAY. 

Monday morning, Jesus rises early, and begins to 
make a whip of cords. This looks to the disciples as 
though He intends to ride into Jerusalem as He did 
yesterday, and they provide Him an animal for that 
purpose. But He is making this whip, or scourge, 
for a different purpose. His thoughts are on the tem- 
ple, and what He saw there yesterday. He can mind 
the construction of the first temple by Solomon, over 
a thousand years ago; and how his father David was 
not allowed to build it, being a man of wars and 
blood; and how Solomon was chosen for the purpose 
on account of his pre-eminent wisdom; and that the 
most cunning workman in the known world, *Hiram 
Abiv, was on account of his superior skill, chosen to 
instruct the' artificers and superintend the decoration 
and ornamentation of the magnificent building in con- 
templation; he being skilful to work in gold, and in 
silver, in brass, in iron, in stone, and in timber, in 
purple, in blue, and in fine linen, and in crimson ; also 
to grave any manner of graving, and to devise any 
device — an architect and artisan of the very highest 
order; and how the stones were dressed in the quar- 

* That is his name in the Hebrew Bible. 


72 


THE GREAT CRISIS 


ries and the timbers in the forest, before they were 
brought to Jerusalem, so that the great building went 
up without the sound of a hammer, no axe or ham- 
mer nor any iron tool being used upon it ; so that there 
were no chips of wood or stone, nor any rubbish to 
mar the beauty of the sacred precincts surrounding; 
and how this holy house was seven years in building. 
When the Queen of Sheba heard of the wisdom of 
Solomon, and the house that he had built, she came 
from afar to see it, and when her eyes beheld its beau- 
ty and magnificence, she exclaimed, in rapture, that 
the half had never been told her ! 

This temple was built of three rows of hewn stone, 
and ceiled inside with boards of cedar, on which were 
engraved figures of cherubim, palm trees and open 
flowers, and these overlaid with pure gold. The floor 
was of fir wood, overlaid with gold. In the holy 
place were ten seven-branched candlesticks of gold, 
and ten tables, which were overlaid with gold, and 
there was the golden altar of incense; and even the 
doors were hung on golden hinges, and all the vessels 
were of gold. In the sanctum beyond the vail was 
the oracle, a perfect cube, twenty cubits each way, in 
which was the ark of the covenant, overlaid with gold, 
in which were the two tables of the covenant, en- 
graved by the finger of God on stone, and overshad- 
owing this the two cherubim, made of olive wood and 
overlaid with the finest gold, their wings touching in 
the center, and reaching to the wall on either side ; and 
here, over the ark and beneath the cherubim, the 
Holy Shekinah dwelt, a perpetual light, showing the 


IN THE LIFE OF CHRIST. 73 

abiding presence of the Almighty. The main build- 
ing was sixty cubits long, twenty cubits wide, and 
thirty cubits high, the exterior being decorated with 
very precious stones and gems. In front was a por- 
tico twenty cubits long and ten cubits wide, with a 
building above upon it, resting on two brasen pillars 
eighteen cubits high, with ornamental capitals upon 
them, each five cubits high, and joined together with 
golden chains upon which were a hundred golden 
pomegranates. The entire height of this front build- 
ing was a hundred and twenty cubits, and it was over- 
bid with pure gold. And Solomon made silver to 
be as stones in Jerusalem, and cedar trees made he as 
sycamore trees in the low lands, for abundance, to 
beautify the place of the sanctuary. 

All this stands vividly before the mind of Jesus, and 
the brasen altar and sea in the court in front of the 
temple. And He minds how Solomon hallowed all 
the precincts thereof ; and how God said to him after 
the dedication : “Now mine eyes shall be open, and 
mine ears attent, unto the prayer that is made in this 
place. For now have I chosen and hallowed this 
house; that my name may be there forever; and mine 
eyes and my heart shall be there perpetually.” And 
Jesus well knows that Solomon in his prayer of dedi- 
cation, alluded to it. as a place of prayer for all peoples, 
and that Isaiah wrote, “This house shall be called a 
house of prayer for all nations.” Jesus can also mind 
how, through the vicissitudes of time and wars, this 
house at times fell into disuse and abuse, till the spar- 
rows found a place to lay their young, even the altar 
of the Lord God of hosts! and through neglect of 


74 


TEE GREAT CRISIS 


friends, and pillage of enemies, it became impaired; 
and was successively repaired by Joash, Hezekiah and 
Josiah, kings of Judah; and that Nebuchadnezzar, 
king of Babylon, took the golden vessels out of this 
temple, and carried them to his heathen temple in 
Babylon; and that finally “all the chief priests and the 
people, transgressed very greatly after all the abomi- 
nations of the nations; and they polluted the house 
of the Lord which He had hallowed in Jerusalem”; 
and after repeated warnings He allowed the king of 
the Chaldeans to come and destroy this once beautiful 
temple and burn it with fire, and carry the Jews cap- 
tive into Babylon. Also that after seventy years, 
through the favor of Cyrus and Darius, the temple 
was rebuilt by Zerubbabel and Joshua the high priest, 
and the golden vessels returned to it; and that it was 
rebuilt later and greatly enlarged by Herod the Great ; 
and that Antiochus Epiphanes polluted it by offering 
swine’s flesh upon the altar; and that Zechariah, the 
son of Berechiah, was slain between the altar and the 
temple. 

Jesus remembers how* He visited the temple when 
twelve years of age, and found the law doctors much 
inferior in wisdom and knowledge to Himself ; and 
how He lingered there for days, and spoke of the 
temple as His Father’s house. 

He can look forward with anticipation to the near 
future when the true Spiritual temple will be in course 
of construction in Solomon’s porch, which covers the 
exact spot where stood the temple of Solomon, and 
when the disciples that now surround Him will grow 
up a holy temple in the Lord. 


IN THE LIFE OF CHRIST. 


75 


He reflects that the chief priests and rulers are pur- 
suing the same wicked course that led to the destruc- 
tion of Solomon’s beautiful structure, and must inev- 
itably lead to the destruction of the present temple, 
the downfall of the nation and woe unto this people. 
The proud Sadducean family of Hannan, or Annas, 
has held the high priesthood for years, and through 
connivance with Rome bandy it back and forth, from 
father to son, or son-in-law, interested in the sacred 
office simply for prestige, power and filthy lucre. Ac- 
cordingly, Annas and Caiaphas farm out the privilege 
of selling live stock and changing tainted money right 
in the precincts of the holy courts of the Lord’s house, 
turning the temple and its courts into a market place, 
and converting the house of prayer into a stabling for 
cattle and a place for folds of flocks. 

With such thoughts as these burning within Him, 
and remembering what a spectacle He witnessed there 
yesterday, Jesus, without waiting for breakfast, grasps 
His whip and starts for the temple. He walks not far 
till, as John says, having found a young ass, He 
mounts it, or is placed upon it. Yes, a young ass, but 
the mother of the colt He rode into Jerusalem yester- 
day; for Matthew says He rode them both, and what 
these inspired Evangelists say is true — and do not 
forget it. *As we learn from Matthew, who blends 

* This is an easy and natural way to harmonize the 
writers, and the only satisfactory way, taking their state- 
ments at face value. For, according to Mark and Luke, 
Jesus rode the colt the day of his coming to Bethany; and 
according to John, he rode this “young ass” the day after 
his arrival. 


THE GREAT CRISIS 


7 (> 

the two accounts, the disciples bring this young mare 
to the Teacher, and place their garments upon it, as 
they did upon the colt yesterday, and seat Jesus there- 
on. And this fulfills the prophecy : 

“Rejoice greatly, O daughter of Zion; shout, O daughter 
of Jerusalem: behold thy King cometh unto thee: he is just, 
and having salvation ; lowly, and riding upon an ass, and 
upon a colt the foal of an ass.” Zech. 9 : 9. 

Yonder, in the distance, is a fig tree covered with 
leaves ; and though it is hardly time for figs to ripen, 
it is reasonable to expect some on this tree, for it has 
full-grown leaves, for figs appear before the leaves, 
and ripen as the leaves mature. So Jesus, being hun- 
gry, rides up to the tree, if haply there may be some 
ripe fruit; but lo! there is none. Jesus says to the 
tree, “No man (will) eat fruit of thee hereafter for- 
ever.” And the tree immediately begins to wither. 

The disciples hear the words of Jesus, but do not 
observe the wilting of the leaves, their attention being 
attracted by a great crowd coming out from the city 
to meet them. The multitude that has come to Jeru- 
salem to attend the passover, learning of the raising 
of Lazarus, from those who were present and wit- 
nessed that miracle, take *the branches of the palm 
trees, those that were carried into the city by the dis- 
ciples yesterday, and joyfully march out to meet the 
Great Prophet of whom they have heard so much. 
These are joined by others who saw Lazarus raised, 

* The Greek reads, as the Revised Version, “the 
branches,” referring to some particular branches. They 
could not otherwise have gotten palm branches in t the city. 


IN THE LIFE OF CHRIST. 


77 


and as they leave the city, the Pharisees say among 
themselves, “Perceive ye how ye prevail nothing? 
behold, the world has gone after him!” As these 
vast multitudes meet Jesus, riding in front of His dis- 
ciples, they shout aloud, “Hosanna! Blessed is the 
King of Israel that cometh in the name of the Lord.” 

With such acclamations of joy, they escort Him 
into Jerusalem, and the whole city is stirred, and even 
the children take up the shout, “Hosanna !” People 
inquire, who is this? And the multitudes reply, “This 
is Jesus, the Prophet of Nazareth of Galilee.” 

Jesus dismounts and goes right into the temple 
courts, whip in hand, and drives out the sheep and cat- 
tle, and pours out the money of the money changers, 
and overthrows their tables, and says to those who sell 
doves: “Take these things hence; make not my Fath- 
er’s house a house of merchandise ! It is written, My 
house shall be called the house of prayer for all na- 
tions. But ye have made it a den of thieves.” And 
He forbids any man to carry a vessel, or anything of 
the kind, through the temple courts. And the disci- 
ples remember that it is written, “The zeal of thine 
house hath eaten me up.” 

Then some of the Jews inquire, “What sign show- 
est thou unto us, seeing that thou dost these things?” 
Jesus replies, “Destroy this temple, and in three days 
I will raise it up.” Then say the Jews, “Forty and 
six years was this, temple in building, and wilt thou 
rear it up in three days?” But He speaks of His 
body as a temple in which His spirit dwells. But 


78 


THE (J HEAT CRISIS 


even His disciples cannot understand this till after 
His resurrection from the dead. 

And the blind and the lame come to Jesus in the 
temple; and He heals them.* 

The chief priests and scribes are planning to kill 
Jesus, fearing His influence, because the people are 
astonished at His teaching, and still more at His mir- 
acles. And when those chief priests and scribes see 
these miraculous cures, and hear the children in the 
temple crying, ‘‘Hosanna to the son of David !” they 
are sore displeased, and say to Jesus, “Hearest Thou 
what these say?” and Jesus answers, “Yea; have ye 
never read, Out of the mouth of babes and sucklings 
thou hast perfected praise?” 

Certain Greeks in attendance at the feast, apparent- 
ly delighted to see Jesus heal the sick, and hear Him 
say that His Father’s house of prayer is “for all na- 
tions,” which includes the Greeks, desire an interview. 
So they come to Philip, of Bethsaida, Galilee, and 
say, “Sir, we would see Jesus.” Philip tells Andrew, 
and Andrew and Philip tell Jesus. And Jesus an- 
swers them, saying: 

“The hour is come, that the Son of man should be glori- 
fied. 

“Verily, verily, I say unto you, Except a corn of wheat 
fall into the ground and die, it abideth alone: but if it die, 
it bringeth forth much fruit. 

“He that loveth his life shall lose it; and he that hateth 
his life in this world shall keep it unto life eternal. 

* Note that this is his last miracle of healing, except that 
of Malchus, whose ear Peter cut off, and that was a special 
case. 


IN THE LIFE OF CHRIST. 


79 


“If any man serve me, let him follow me ; and where I 
am, there shall also my servant be : if any man serve me, 
him will my Father honour. 

“Now is my soul troubled; and what shall I say? Father, 
save me from this hour: but for this cause came I unto this 
hour. 

“Father, glorify thy name.” 

Then there comes a voice from heaven, saying, “ I 
have both glorified it, and will glorify it again !” Some 
said it thundered ; others said, “An angel spake to 
him.” Jesus says : 

“This voice came not because of me, but for your sakes. 
Now is the judgment of this world: now shall the prince of 
this world be cast out. And I, if I be lifted up out of the 
earth, will draw all men unto me.” 

John tells us that by this He signified what death 
He should die — a temporary death, followed by resur- 
rection “out of the eartfi” as the Greek reads. The 
people reply, “We have heard out of the law, that 
Messiah abideth forever: and how sayest thou, The 
Son of Man must be lifted up? Who is this Son of 
Man?” Then says Jesus unto them: “Yet a little 
while is the light with you. Walk while ye have the 
light, lest darkness come upon you : for he that walk- 
eth in darkness knoweth not whither he goeth. 
While ye have light, believe in the Light, that ye may 
be the children of light.” 

After saying these things, Jesus departs and hides 
from them. 

Though He had done so many miracles, generally 
speaking, they did not believe on Him, as Isaiah pre- 
dicted when he foresaw His glory, and spake of Him. 


80 


THE (JR EAT CRISIS 


Nevertheless, among the rulers many believed on 
Him; but thev did not confess Him, lest they should 
be put out of the synagogue. For thev loved the 
praise of men more than the praise of God. 

Jesus closes the labors of the day by saying: 

“He that believeth on me, believeth not on me * only, blit 
on him that sent me also. And he that seeth me seeth him 
that sent me. I am come a light into the world, that whoso- 
ever believeth in me should not walk in darkness. And if 
any man hear my words, and believe not, I judge him not: 
for I came not to judge the world, but to save the world. 
He that rejecteth me, and receiveth not my words, hath one 
that judgeth him: the word that I have spoken, the same 
shall judge him at the last day. For I have not spoken of 
myself; but the Father which sent me, he gave me a com- 
mandment what I should say, and what I should speak. 
And I know that his commandment is life everlasting: what- 
soever I speak therefore, even as the Father said unto me, 
so I speak/’ 

And now, the evening drawing on, Jesus leaves 
the crowd, and returns to His lodging at Bethanv, 
and sleeps the sleep of innocence. But how is it with 
His enemies at Jerusalem? Darkly the pall of night 
is thrown around them, faint with terror ; and the 
prince of darkness lurks in their habitations. 


* I supply the ellipsis. 


CHAPTER V. 


THE THIRD DAY TUESDAY. 

Early Tuesday morning Jesus again starts with 
His disciples to Jerusalem. They soon come to the 
fig tree, which th&y find withered and dead, from the 
branches to the roots. The irrepressible Peter ex- 
claims : “Master, behold, the fig tree which Thou 
cursedst is withered away !” Others chime in : “How 
soon is the fig tree withered away!” 

Jesus, answering, says to them: 

“Have faith in God. For verily I say unto you, If ye 
have faith, and doubt not, ye shall not only do this which 
is done to the fig tree, but also if ye shall say to this moun- 
tain, Be thou removed, and be thou cast into the sea, it shall 
be done. And all things, whatsoever ye shall ask in prayer, 
believing, ye shall receive. And when ye stand praying, 
forgive, if ye have ought against any: that your Father 
also which is in heaven may forgive you your trespasses. 
But if ye do not forgive, neither will your Father which is 
in heaven, forgive your trespasses.” 

On arriving at Jerusalem, Jesus goes directly to the 
temple, and is immediately confronted by the priests 
and scribes. Their active enmity would lead them to 
make away with Him, by fair means or foul, but they 
fear the people. I will present the situation concisely, 
in the language of Dr. Luke : 

“And all the people came early in the morning to him in 
the temple, for to hear him. But the chief priests and the 


82 


THE GREAT CRISIS 


scribes and the chief of the people sought to destroy him, 
and could not find what they might do: for all the people 
were very attentive to hear him.” 

All they can decide to do, at least for the present, 
is to confront Him in a body, and demand His au- 
thority, and the source of it. So, as He walks into 
the temple the chief priests and scribes and the elders 
present themselves before Him, and sternly demand: 
“By what authority doest thou these things? And 
who gave thee this authority?” 

Jesus mildly replies : “I will also ask you one ques- 
tion, and answer me, and I will tell you by what au- 
thority I do these things. The baptism of John, was 
it from heaven, or of men? Answer me.” This is a 
poser. They find it necessary to counsel among them- 
selves before attempting an answer. They reason, ‘‘If 
we shall say, from heaven, he will say, Why then did 
ye not believe him? But if we shall say, of men” — 
aye, there’s the rub — they fear the people, for all men 
consider John a prophet indeed. Therefore they an- 
swer, “We cannot tell.” Jesus replies: “Neither do 
I tell you by what authority I do these things.” 

This effectually spikes their battery, and Jesus con- 
tinues : 

“But what think ye? A certain man had two sons; and 
he came to the first, and said, Son, go work to-day in my 
vineyard. He answered and said, I will not ; but afterward 
he repented and went. And he came to the second, and said 
likewise. And he answered and said, I go, sir: and went 
not. Whether of them twain did the will of his father? 
They say unto’ him, The first. Jesus saith unto them, Verily, 
I say unto you, that the pubicans and the harlots go into 
the Kingdom of God before you. For John came unto you 


IN THE LIFE OF CHRIST. 


S3 


in the way of righteousness, and ye believed him not: but 
the publicans and the harlots believed him: and ye, when 
ye had seen it, repented not afterward, that ye might be- 
lieve him. 

“Hear another parable: There was a certain house- 
holder, which planted a vineyard, and hedged it round about, 
and digged a winepress in it, and built a tower, and let 
it out to husbandmen, and went into a far country: 

“And when the time of the fruit drew near, he sent his 
servants to the husbandmen, that they might receive the 
fruits of it. 

“And the husbandmen took his servants, and beat one, 
and killed another, and stoned another. 

“Again, he sent other servants more than the first: and 
they did unto them likewise. 

“But last of all he sent unto them his son, saying, They 
will reverence my son. 

“But when the husbandmen saw the son, they said among 
themselves, This is the heir ; come, let us kill him, and let 
us seize on his inheritance. 

“And they caught him, and cast him. out of the vineyard, 
and slew him. 

“When the lord therefore of the vineyard cometh, what 
will he do unto those husbandmen? 

“They say unto him, He will miserably destroy those 
wicked men, and will let out his vineyard unto other hus- 
bandmen, which shall render him the fruits in their seasons.” 

But some of the chief priests and scribes answered : 
“God forbid.” 

“Jesus saith unto them. Did ye never read in the scrip- 
tures, The stone which the builders rejected, the same is 
become the head of the corner : this is the Lord’s doing, 
and it is marvellous in our eyes? 

“Therefore say I unto you, The kingdom of God shall 
be taken from you, and given to a nation bringing forth the 
fruits thereof. 

“And whosoever shall fall on this stone shall be broken ; 
but on whomsoever it shall fall, it will grind him to powder.” 


84 


THE GREAT CRISIS 


When the chief priests and Pharisees perceive that 
He speaks of them, they would lay hold of Him, but 
fear the multitude, for the people reverence Him as a 
prophet. Jesus improves His opportunity, and fol- 
lows up His advantage by relating another parable: 

“The kingdom of heaven is like unto a certain king, which 
made a marriage for his son. 

“And sent forth his servants to call them that were bidden 
to the wedding: and they would not come. 

“Again, he sent forth other servants, saying, Tell them 
which are bidden, Behold, I have prepared my dinner: my 
oxen and my fadings are killed, and all things are ready: 
come unto the marriage. 

“But they made light of it, and went their ways, one to 
his farm, another to his merchandise : 

“And the remnant took his servants and entreated them 
spitefully, and slew them. 

“But when the king heard thereof, he was wroth: and 
he sent forth his armies, and destroyed those murderers, and 
burned up their city. • 

“Then saith he to his servants, The wedding is ready, 
but they which were bidden were not worthy. 

“Go ye therefore into the highways, and as many as ye 
shall find, bid to the marriage. 

“So those servants went out into the highways, and 
gathered together all as many as they found, both bad and 
good : and the wedding was furnished with guests. 

“And when the king came in to see the guests, he saw a 
man which had not a wedding garment; 

“And he said unto him, Friend, how earnest thou in hither 
not having a wedding garment? And he was speechless. 

“Then said the king to the servants, Bind him hand and 
foot, and take him away, and cast him into outer darkness; 
there shall be weeping and gnashing of teeth. 

“For many are called, but few are chosen.” 

Now the Pharisees go and take counsel with the 
scribes and priests, to see if some way can be devised 


IN THE LIFE OF CHRIST. 


85 


to entangle Jesus in His talk, as He has them so badly 
tangled. The chief priests and scribes are ferocious, 
for they perceive that He has spoken this parable 
against them, and would lay violent hands upon Him, 
but for fear of the people. Cooler judgment prevails, 
and they decide to watch Him, and be on the lookout 
for an opportunity to ensnare Him. So they send rep- 
resentatives of two parties to Him, one favorable 
to Caesar, the other opposed. These are the Herod- 
ians and the Pharisees. These spies are to feign 
themselves just persons, and try to take hold of His 
words, so that they may arrest Him and deliver Him 
to the governor. So they come to Jesus with a ques- 
tion which required the combined wisdom of doctors, 
priests and scribes to formulate. And they introduce 
it with a flattering compliment that must have re- 
quired Satan himself to suggest. They say : 

“Rabbi, we know that thou art true, and teachest the way 
of God in truth, neither carest thou for any man ; for thou 
regardest not the person of men. Tell us, therefore. What 
thinkest thou? Is it lawful to give tribute unto Caesar or 
not ?” 

If He says it is lawful, that will place a weapon in 
the hands of the Pharisees to use among the people to 
break the stronghold He has upon them. They will 
accuse Him of being a traitor to His people. 

If He says it is not lawful, the Herodians, cham- 
pions of the Roman government, will report Him to 
the Roman governor, and accuse Him of disloyalty 
to Caesar. 

They expect to catch Him on one hook or the 


86 


THE GREAT CRISIS 


other. But Jesus perceives their wickedness, and says 
in reply: 

“Why tempt ye me, ye hypocrites? Show me the tribute 
money.” 

“And they brought unto him a penny. And he saith unto 
them, 

“Whose is this image and superscription? 

“They say unto him, Caesar’s. 

Then saith he unto them: 

“Render, therefore, unto Caesar the things which are 
Caesar’s; and unto God the things that are God’s.” 

When they hear these words they marvel, and 
quietly slip away. 

The point is this : As the image on the tribute coin 
is Caesar’s, it is his, and he is entitled to it. But the 
tribute payer, whose image is on him? God’s image. 
Then while Caesar is entitled to the coin, God is en- 
titled to the man. For man is the image of God. 
I. Cor. 1 1 : 7 . And God made man in His own im- 
age. Gen. 1 :27. 

If the wiseacres that contrived the scheme, and con- 
structed the question, had read the first chapter in the 
Bible, they should have known that much. 

Then come the Sadducees, who say there is no res- 
urrection — for the Sadducees say that there is no res- 
urrection, neither angel, nor Spirit; but the Pharisees 
confess both — they come to Jesus with a question 
which they think. He will not be able to answer; for 
He believes, as the Pharisees, that there are angels and 
spirits, and will be a resurrection. They come and 
present an objection to His position, saying : 


IN THE LIFE OF CHRIST. 


87 


“Master, Moses said, If a man die, having no children, 
his brother shall marry his wife, and raise up seed unto his 
brother. 

“Now there were with us seven brethren: and the first, 
when he had’ married a wife, deceased, and, having no issue, 
left his wife unto his brother: 

“Likewise the second also, and the third, unto the- seventh. 

“And last of all the woman died also. 

“Therefore in the resurrection whose wife shall she be of 
the seven ? for they all had her.” 

Jesus answering, says unto them: 

“Ye do err, not knowing the Scriptures nor the power 
of God. The children of this world marry, and are given in 
marriage : but they which shall be accounted worthy to obtain 
that world, and the resurrection from the dead, neither marry, 
nor are given in marriage:, neither can they die any more: 
for they are equal unto the angels; and are the children of 
God, being the children of the resurrection. Now that the 
dead are raised, even Moses showed at the Bush, when he 
called Jehovah the God of Abraham, and the God of Isaac, 
and the God of Jacob. For he is not a God of the dead, but 
of the living: for all live unto him. Ye therefore do greatly 
err. Have ye never read what God said in the Bush?” 

When the multitude hear this, the Sadducees are 
silenced, and the people are astonished at the great 
Prophet’s teaching. 

But when the Pharisees hear that Jesus has put the 
Sadducees to silence, they rally and come again in 
force for a final effort. They put forward a learned 
doctor of the law as their spokesman. This lawyer, 
testing the great Teacher, questions him as follows : 

“Rabbi, which is the greatest commandment in the law?” 

Jesus answers: 

“Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind. This is the first 


88 


THE GREAT CRISIS 


and great commandment. And the second is like unto it, 
Thou shalt love thy neighbor as thyself. On these two com- 
mandments hang all the law and the prophets.” 

The doctor has no other question to ask, and Jesus 
has no other question to answer. Therefore, while 
the Pharisees are gathered together, He asks them a 
question : 

“What think ye of the Messiah? Whose son is he?” 

“They say unto him, The son of David. 

“He saith unto them, How then doth David in spirit call 
him Lord, saying, Jehovah said unto my Lord, Sit thou on 
my right hand, till I make thine enemies thy footstool? If 
David then call him Lord, how is he his son?” 

And no man is able to answer Him a word — not 
even the learned law doctor. 

A scribe, who arrives on the scene about this time, 
hearing them reasoning together, and perceiving that 
Jesus had answered them well, asks Him : 

“Which is the first commandment of all?” 

Jesus says in reply: 

“The first of all the commandments is, Hear, O Israel; 
the Lord our God is one Lord : and thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and with 
all thy mind, and with all thy strength. This is the first 
commandment. And the second is this, Thou shalt love thy 
neighbor as thyself. There is none other commandment 
greater than these.” 

The scribe says to Him: 

“Well, Rabbi, thou hast said the truth : for there is one 
God ; and there is none other but he : and to love him with 
all the heart, and with all the understanding, and with all the 
soul, and with all the strength, and to love his neighbor as 
himself, is more than all whole burnt offerings and sacrifices.” 


IN THE LIFE OF CHRIST. 


89 


Seeing that He answers wisely, Jesus says to him : 
“Thou art not far from the kingdom of God.” 


And no man after that dare ask Jesus a question. 
His enemies have all been silenced. All alike, priests 
and doctors, elders and scribes, Pharisees and Sad- 
ducees, stand dumb before Him. And Jesus in plain, 
strong, vigorous language, delivers an address to the 
disciples, and the people generally : 


^Saying, The scribes and the Pharisees sit in Moses’ seat: 

All therefore whatsoever they bid you observe, that ob- 
serve and do ; but do not ye after their works : for they 
say, and do not. 

For they bind heavy burdens and grievous to be borne, 
and lay them on men's shoulders; but they themselves will 
not move them with one of their fingers. 

But all their works they do for to be seen of men : they 
make broad their phylacteries, and enlarge the borders of 
their garments. 

“And love the uppermost rooms at feasts, and the chief 
seats in the synagogues. 

“And greetings in the markets, and to be called of men, 
Rabbi, Rabbi. 

“But be not ye called Rabbi : for one is your Master, even 
Christ; and all ye are brethren. , 

“And call no man your father upon the earth : for one 
is your Father, which is in heaven. 

“Neither be ye called masters : for one is your Master, 
even Christ. 

“But he that is greatest among you shall be your servant. 

“And whosoever shall exalt himself shall be abased; and 
he that shall humble himself shall be exalted. 

“But woe unto you, scribes and Pharisees, hypocrites ! 
for ye shut up the kingdom of heaven against men : for 
ye neither go in yourselves, neither suffer ye them that 
are entering to go in. 

“Woe unto you, scribes and Pharisees, hypocrites ! for 


THE GREAT CRISIS 


DU 

ye devour widows’ houses, and for a pretence make long 
prayer; therefore ye shall receive the greater damnation. 

“Woe unto you, scribes and Pharisees, hypocrites ! for 
ye compass sea and land to make one proselyte, and when he 
is made, ye make him twofold more the child of hell than 
yourselves. 

“Woe unto you, ye blind guides, which say, Whosoever 
shall swear by the temple, it is nothing ; but whosoever shall 
swear by the gold of the temple, he is a debtor. 

“Ye fools and blind: for whether is greater, the gold, or 
the temple that sanctifieth the gold? 

“And, Whosoever shall swear by the altar, it is nothing: 
but whosoever sweareth by the gift that is upon it, he is 
guilty. 

“Ye fools and blind: for whether is greater, the gift, or 
the altar that sanctifieth the gift? 

“Whoso therefore shall swear by the altar, sweareth by 
it, and by all things thereon. 

“And whoso shall swear by the temple, sweareth by 
it, and by him that dwelleth therein. 

“And he that shall swear by heaven, sweareth by the 
throne of God, and by him that sitteth thereon. 

“Woe unto you, scribes and Pharisees, hypocrites ! for 
ye pay tithe of mint and anise and cummin, and have omitted 
the weightier matters of the law, judgment, mercy, and faith: 
these ought ye to have done, and not to leave the other 
undone. 

“Ye blind guides, which strain at a gnat, and swallow a 
camel. 

“Woe unto you, scribes and Pharisees, hypocrites ! for 
ye make clean the outside of the cup and of the platter, 
but within they are full of extortion and excess. 

“ Thou blind Pharisee, cleanse first that which is within 
the cup and platter, that the outside of them may be clean 
also. 

“Woe unto you, scribes and Pharisees, hypocrites ! for 
ye are like unto whited sepulchres, which indeed appear 
beautiful outward, but are within full of dead men's bones, 
and of all uncleanness. 


IN THE LIFE OF 9 CHRIST. 


91 


“Even so ye also outwardly appear righteous unto men, 
hut within ye are full of hypocrisy and iniquity. 

“Woe unto you, scribes and Pharisees, hypocrites ! be- 
cause ye build the tombs of the prophets, and garnish the 
sepulchres of the righteous. 

“And say, if we had been in the days of our fathers, we 
would not have been partakers with them in the blood of the 
prophets. 

“Wherefore ye be witnesses unto yourselves, that ye are 
the children of them which killed the prophets. 

“Fill ye up then the measure of your fathers. 

“Ye serpents, ye generation of vipers, how can ye escape 
the damnation of hell ? 

“Wherefore, behold, I send unto you prophets, and wise 
men, and scribes : and some of them ye shall kill and crucify ; 
and some of them shall ye scourge in your synagogues, and 
persecute them from city to city : that upon you may come 
all the righteous blood shed upon the earth, from the blood 
of righteous Abel to the blood of Zechariah, son of Berechian, 
whom ye slew between the temple and the altar. Verily, I 
say unto you, All these things shall come upon this genera- 
tion. 

“Oh Jerusalem, Jerusalem, thou that killest the prophets, 
and stonest them that are sent unto thee, how often would 
I have gathered thy children together, even as a hen gathers 
her chickens under her wings, and ye would not ! Behold, 
your house is left unto you desolate. For I say unto you, 
ye shall not see me henceforth, till ye shall say, Blessed is 
he that cometh in the name of the Lord.” 

When the great Teacher had finished this great dis- 
course, tired with the labors of the day, He went and 
sat down to rest. 

“And Jesus sat over against the treasury, and beheld how 
the people cast money into the treasury : and many that 
were rich cast in much. 

“And there came a certain poor widow, and she threw in 
two mites, which make a farthing. 

“And he called unto him his disciples, and saith unto 


92 


TEE* GREAT CRISIS 


them, Verily I say unto you, That this poor widow hath cast 
more in, than all they which have cast in the treasury: 

“For all they did cast in of their abundance ; but she of 
her want did cast in all that she had, even all her living.” 

And when He arises, and is about starting to leave, 
some speak of the temple, how it is adorned with 
goodly stones and gifts, and one of His disciples says, 
“Master, what stones and what buildings!” Jesus 
says : 

• “ As for these things which ye behold, the days will come, 
in the which there shall not be left one stone upon another, 
that shall not be thrown down. 

“And they asked him, saying, Master, but when shall these 
things be? and what sign will there he when these things 
shall come to pass? 

“And he said. Take heed that ye be not deceived: for 
many shall come in my name, saying, I am Christ; and the 
time draweth near : go ye not therefore after them. 

“But when ye shall hear of wars and commotions, be not 
terrified: for these things must first come 'to pass; but the 
end is not by and by. 

“Then said he unto them. Nation shall rise * against nation, 
and kingdom against kingdom. 

“And great earthquakes shall be in divers places, and 
famines, and pestilences ; and fearful sights and great signs 
shall there be from heaven. 

“But before all these, they shall lay their hands on you, 
and persecute you , delivering you up to the synagogues, and 
into prisons being brought before kings and rulers for my 
name’s sake. 

“And it shall turn to you for a testimony. 

“Settle it therefore in your hearts, not to meditate before 
what ye shall answer. 


* “Upon” in the Greek implying that it would be a long 
time. 


IN THE LIFE OF CHRIST. 


93 


“For I will give you a mouth and wisdom, which all your 
adversaries shall not be able to gainsay nor resist. 

“And ye shall be betrayed both by parents, and brethren, 
and kinsfolks, and friends ; and some of you shall they cause 
to be put to death. 

“And ye shall be hated of all men for my name’s sake. 

“But there shall not be an hair of your head perish. 

“In your patience possess ye your souls. 

“And when ye shall see Jerusalem compassed with armies, 
then know that the desolation thereof is nigh. 

“Then let them which are in Jydaea flee to the mountains; 
and let them which are in the midst of it depart out ; and let 
not them that are in the countries enter thereinto. 

“For these be the days of vengeance, that all things which 
are written may be fulfilled. 

“But woe unto them that are with child, and to them that 
give suck in those days ! for there shall be great distress in 
the land, and wrath upon this people. 

“And they shall fall by the edge of the sword, and shall 
be led away captive into all nations: and Jerusalem shall be 
trodden down of the Gentiles, until the times of the Gentiles 
be fulfilled. 

“And there shall be signs in the sun, and in the moon, and 
in the stars; and upon the earth distress of nations, with 
perplexity ; the sea and the waves roaring : 

“Men’s hearts failing them for fear, and for looking after 
those things which are coming on the earth : for the powers 
of heaven shall be shaken. 

“And then shall they see the Son of man coming in a 
cloud with power and great glory. 

“And when • these things begin to come to pass, then look 
up, and lift • up your heads ; for your redemption draweth 
nigh. 

“And he spake to them a parable ; Behold the fig tree, 
and all the trees ; 

“When they now shoot forth, ye see and know of your 
own selves that summer is now nigh at hand. 

“So likewise ye, when ye see these things come to pass, 
know ye that the kingdom of God is nigh at hand. 


94 


THE GREAT CRISIS 


“Verily I say unto you, This generation shall not pass 
away, till all be fulfilled. 

“Heaven and earth shall pass away; but my words shall 
not pass away. 

“And take heed to yourselves, lest at any time your hearts 
be overcharged with surfeiting, and drunkenness, and cares 
of this life, and so that day come upon you unawares. 

“For as a snare shall it come on all them that dwell on 
the face of the whole earth. 

“Watch ye therefore, and pray always, that ye may be 
accounted worthy to escape all these things that shall come 
to pass, and to stand before the Son of man.” 

When this speech is finished, Jesus starts for Beth- 
any. After climbing the Mount of Olives on the way, 
Fie sits down to rest. And while sitting on the Mount 
of Olives, some of the apostles ask further informa- 
tion. Note two facts : 

1st. That these are two separate discourses: one 
delivered in the vicinity of the temple; the other on 
the Mount of Olives. Commentators, by treating 
them as one, create confusion and involve themselves 
in difficulty. 

2d. One in regard to the destruction of the temple 
and desolation of Jerusalem. The other in answer to 
three questions : first, the time of the destruction al- 
luded to in the previous discourse; second, the signs 
of His coming; third, the signs of the end of the age. 
The last two they ask as one. 

The above discourse is recorded by Luke. The 
following discourse by Mark, and more fully by 
Matthew. 

While sitting on the Mount of Olives, overlooking 
the temple, Peter and James and John and Andrew 


IX THE LIFE OF CHRIST. 


95 


ask Him privately: “When shall these things be? 
and what shall be the sign of thy coming, and of the 
end of the world?” 

* Jesus, in reply, delivers what is called His great 
prophetic discourse, as follows : 

“Take heed that no man deceive you. For many shall 
come in my name, saying, I am Christ; and shall deceive 
many. And ye shall hear of wars and rumors of wars; see 
that ye be not troubled; for all these things must come to 
pass, but the end is not yet. For nation shall rise upon t 
nation, and kingdom upon kingdom; and there shall be fam- 
ines, and pestilences, and earthquakes, in divers places. All 
these are the beginning of sorrows. Then shall they deliver 
you up to be afflicted, and shall kill some of you : and ye 
shall be hated of all nations for my name’s sake. And then 
shall many be offended, and shall betray one another, and 
shall hate one another. 

“And many false prophets shall rise, and shall deceive 
many. 

“And because iniquity shall abound, the love of many shall 
wax cold. 

“But he that shall endure unto the end, the same shall be 
saved. 

“And this gospel of the kingdom shall be preached in all 
the world for a witness unto all nations; and then shall the 
end come. 

“When ye therefore shall see the abomination of desola- 


* Note. — This discourse down to where he speaks of the 
abomination of desolation is addressed to the apostles; from 
there on it is addresed to the reader, as well. This is shown 
from the fact that he says. Let him that readeth understand. 
Reader, attend; it is addressed to you. And he says, What 
I say unto you I say unto all, Watch ! 

t That is according to the Greek. One nation should 
rise on the ruins of another, showing that considerable time 
would elapse. 


90 


THE GREAT CRISIS 


tion, spoken of by Daniel the prophet, stand in the holy 
place, (whoso readeth, let him understand:) 

“Then let them which be in 'Judaea flee into the moun- 
tains : 

“Let him which is on the housetop not come down to 
take any thing out of his house : 

“Neither let him which is in the field return back to take 
his clothes. 

“And woe unto them that are with child, and to them 
that give suck in those days ! 

“But pray ye that your flight be not in the winter, neither 
on the sabbath day. 

“For then shall be great tribulation, such as was not since 
the beginning of the world to this time, no, nor ever shall be. 

“And except those days should be shortened, there should 
no flesh be saved : but for the elect’s sake those da'ys shall be 
shortened. 

“Then if any man shall say unto you, Lo, here is Christ, 
or there, believe it not. 

“For there shall rise false Christs, and false prophets, 
and shall shew great signs and wonders; insomuch that, if 
it were possible, they shall deceive the very elect. 

“Behold, I have told you before. 

“Wherefore if they shall say unto you, Behold, he is in 
the desert ; go not forth : behold, he is in the secret chambers ; 
believe it not. 

“For as the lightning cometh out of the east, and shineth 
even unto the west; so shall also the coming of the Son of 
man be. 

“For wheresoever the carcase is there will the eagles be 
gathered together. 

“Immediately after the tribulation of those days shall 
the sun be darkened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the powers of the 
heavens shall be shaken : 

“And then shall appear the sign of the Son of man in 
heaven : and then shall all the tribes of the earth mourn, and 
they shall see the Son of man coming in the clouds of heaven 
with power and great glory. 


IN THE LIFE OF CHRIST. 


97 


“And he shall send his angels with a great sound of a 
trumpet, and they shall gather together his elect from the 
four winds, from one end of heaven to the other. 

“Now learn a parable of the fig tree; When his branch is 
yet tender, and .putteth forth leaves, ye know that summer is 
nigh : 

“So likewise ye, when ye shall see all these things, know 
that it is near, even at the doors. 

“Verily I say unto you, This generation shall not pass, 
till all these things be fulfilled. 

“Heaven and earth shall pass away, but my words shall not 
pass away. 

“But of that day and hour knoweth no man, no, not the 
angels of heaven, but my Father only. 

“But as the days of Noe zvere, so shall also the coming 
of the Son of man be. 

“For as in the days that were before the flood they were 
eating and drinking, marrying and giving in marriage, until 
the day that Noe entered into the ark. 

“And knew not until the flood came, and took them all 
away; so shall also the coming of the Son of man be. 

“Then shall two be in the field; the one shall be taken, 
and the other left. 

“Two women shall be grinding at the mill; the one shall 
be taken, and the other left. 

“Watch therefore ; for ye know not what hour your 
Lord doth come. 

“But know this, that if the goodman of the house had 
known in what watch the thief would come, he would have 
watched, and would not have suffered his house to be broken 
up. 

“Therefore be ye also ready ; for in such an hour as ye 
think not the Son of man cometh. 

“Who then is a faithful and wise servant, whom his lord 
hath made ruler over his household, to give them meat in 
due season? 

“Blessed is that servant, whom his lord when he cometh 
shall find so doing. 


98 


THE GREAT CRISIS 


“Verily I say unto you, That he shall make him ruler over 
all his goods. 

“But and if that evil servant shall say in his heart, My 
lord delayeth his coming: 

“And shall begin to smite his fellowservants, and to eat 
and drink with the drunken : 

“The lord of that servant shall come in a day when he 
looketh not for him , and in an hour that he is not aware of. 

“And shall cut him asunder, and appoint him his portion 
with the hypocrites : there shall be weeping and gnashing of 
teeth. 

“Take ye heed, watch and pray; for ye know not when 
the time is. 

“ For the Son of man is as a man taking a far journey, 
who left his house, and gave authority to his servants, and 
to every man. his work, and commanded the porter to watch. 

“Watch ye therefore; for ye know not when the master 
of the house cometh, at even, or at midnight, or at the cock- 
crowing, or in the morning : 

“Lest coming suddenly he find you sleeping. 

“And what I say unto you I say unto all, Watch.” 

“Then shall the kingdom of heaven be likened unto ten 
virgins, which took their lamps, and went forth to meet the 
bridegroom. 

“And five of them were wise, and five were foolish. 

“They that were foolish took their lamps, and took no oil 
with them: 

“But the wise took oil in their vessels with their lamps. 

“While the bridegroom tarried, they all slumbered and 
slept. 

“And at midnight there was a cry made, Behold, the bride- 
groom cometh; go ye out to meet him. 

“Then all those virgins arose, and trimmed their lamps. 

“And the foolish said unto the wise, Give us of your oil; 
for our lamps are gone out. 

“But the wise answered, saying, Not so; lest there be not 
enough for us and you; but go ye rather to them that sell, 
and buy for yourselves. 

“And while they went to buy, the bridegroom came; and 


IN THE LIFE OF CHRIST. 


99 


they that were ready went in with him to the marriage; and 
the door was shut. 

“Afterward came also the other virgins, saying, Lord, 
Lord, open to us. 

“But he answered and said, Verily I say unto you, I know 
you not. 

“Watch therefore, for ye know neither the day nor the 
hour wherein the Son of man cometh. 

“For the kingdom of heaven is as a man traveling into 
a far country, who called his own servants, and delivered 
unto them his goods. 

“And unto one he gave five talents, to another two and 
to another one ; to every man according to his several 
ability; and straightway took his journey. 

“Then he that had received the five talents went and 
traded with the same, and made them other five talents. 

“And likewise he that had received two, he also gained 
other two. 

“But he that had received one went and digged in the 
earth, and hid his lord’s money. 

“After a long time the lord of those servants cometh, 
and reckoneth with them. 

“And so he that had received five talents came and 
brought other five talents, saying, Lord, thou deliveredst 
unto me five talents; behold, I have gained beside them five 
talents more. 

“His lord said unto him. Well done, thou good and faith- 
ful servant; thou hast been faithful over a few things, I 
will make thee ruler over many things ; enter thou into the 
joy of thy lord. 

“He also that had received two talents came and said, 
Lord, thou deliveredst unto me two talents; behold, I have 
gained two other talents besides them. 

“His lord said unto him. Well done, good and faithful 
servant; thou hast been faithful over a few things, I will 
make thee ruler over many things ; enter thou into the joy 
of thy lord. 

“Then he which had received the one talent came and 
said, Lord, I knew thee that thou art an hard man, reaping 


100 


THE GREAT CRISIS 


where thou hast not sown, and gathering where thou hast 
not strawed: 

“And I was afraid, and went and hid thy talent in the 
earth ; lo, there thou hast that is thine. 

“His lord answered and said unto him, Thou wicked and 
slothful serv.ant, thou knewest that I reap where I sowed not, 
and gather where I have not strawed: 

“Thou oughtest therefore to have put my money to the 
exchangers, and then at my coming I should have received 
mine own with usury. 

“Take therefore the talent from him, and give it unto 
him which hath ten talents. 

“For unto every one that hath shall be given, and he 
shall have abundance : but from him that hath not shall 
be taken away even that which he hath. 

“And cast ye the unprofitable servant into outer dark- 
ness : there shall be weeping and gnashing of teeth. 

“When the Son of man shall come in his glory, and all 
the holy angels with him, then shall he sit upon the throne 
of his glory : 

“And before him shall be gathered all . nations: and he 
shall separate them one from another, as a shepherd div,id- 
eth his sheep from the goats: 

“And he shall set the sheep on his right hand, but the 
goats on the left. 

“Then shall the King say unto them on his right hand. 
Come, ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world : 

“For I was an hungered, and ye gave me meat: I was 
thirsty, and ye gave me drink : I was a stranger and ye 
took me in ; naked, and ye clothed me : I was sick, and ye 
visited me : I was in prison, and ye came unto me. Then 
shall the righteous answer him, saying, Lord, when saw 
we thee an hungered, and fed thee? Or thirsty, and gave thee 
drink? When saw we thee a stranger, and took thee in?' 
or naked, and clothed thee? Or when saw we thee sick, or 
in prison, and came unto thee? 

“And the King shall answer and say unto them, Verily 
I say unto you. Inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done it unto me. 


IN THE LIFE OF CHRIST. 


101 


“Then shall he say unto them on the left hand, 
Depart from me, ye cursed, into everlasting fire, prepared 
for the devil and his angels : 

“For I was an hungred and ye gave me no meat : I 
was thirsty, and ye gave me no drink. 

“I was a stranger, and ye took me not in : naked, and ye 
clothed me not : sick and in prison, and ye visited me not. 

“Then shall they also answer him, saying, Lord, when 
saw we thee an hungered, or athirst, or a stranger, or 
naked, or sick, or in prison, and did not minister unto thee? 

“Then shall he answer them, saying, Verily I say unto 
you, Inasmuch as ve did it not to one of the least of these, 
ye did it not to me. 

“And these shall go away into everlasting punishment: 
but the righteous into life eternal.” 

In the preceding discourse three points claim atten- 
tion : 

1st. This generation shall not pass till all these 
things be fulfilled — the things pertaining to the de- 
struction of the temple and city. But of that day and 
hour — the time of His second coming — knoweth no 
man, nor the angels, neither the Son; but the Father 
only. 

2d. The latter part of this great discourse, re- 
corded by Matthew only, refers to a scene at Christ’s 
second coming. “Then” — at that time — ‘‘shall the 
kingdom of heaven be likened unto ten virgins,” etc. 
The difference between the wise and foolish virgins 
is the difference of an oil can. Oil in the lamps repre- 
sents readiness for Christ if He comes. Oil in the ves- 
sels represents patience to wait for Him if He delays 
His coming. 

3d. In the last verse the word translated punish- 


102 


THE GREAT CRISIS 


ment, is not basinos, punishment; but kolcisin, to cut 
off. It occurs Acts 4:21; II. Pet. 2:9; John 4: 18. 
The word translated eternal, ionian , in this place 
means age-lasting. I would render it : These shall go 
away into age-lasting excision; but the righteous into 
life age-lasting. The idea is that the first named shall 
be cut off from life, in death, for an age, the millennial 
age, till the second resurrection. The others name :1 
shall be preserved in life in that age. It has reference 
to persons living at the time of the second coming. 

The foregoing discourse being concluded, Jesus says 
to the disciples : 

“Ye know that after two days is the feast of the pass- 
over, and the Son of man is betrayed to be crucified.” 

And right at this time the chief priests, and scribes, 
and elders are assembling at the palace of the high 
priest, Caiaphas, and consulting about taking Him by 
subtlety and killing Him before the passover begins, 
for they say, “Not on the feast day, lest there be an 
uproar among the people.” 

Jesus now walks on to Bethany, and is entertained 
in the house of Simon, whom he had healed of the 
leprosy. While eating there with His disciples, lo, 
there comes in a woman with an alabaster box of oint- 
ment of pure nard, very precious ! Who is she ? Mary, 
the sister of Lazarus and Martha. When she used a 
portion of it on the Teacher’s tired feet, on Sunday 
night, at her home, it will be remembered that when 
Judas objected to the waste, Jesus said, let her keep 
it against the day of my burying. She now comes and 
breaks the box and pours the whole contents on His 


IN THE LIFE OF CHRIST. 


103 


adorable head, and it runs down upon His beard, as 
the precious ointment on Aaron’s beard ; as the dew of 
Hermon. and the dew that descended upon Mount 
Zion, where the Lord commanded the blessing, even 
life forevermore! 

Some of those present, Judas-like, are indignant, and 
say, “Why was this waste of the ointment made? For 
it might have been sold for more than three hundred 
pence, and have been given to the poor.” Thus they 
murmur against her, endorsing the suggestion for- 
merly made by Judas. Jesus says : 

“Let her alone; why trouble ye her? She hath wrought 
a good work on me. For ye have the poor with you always, 
and whensoever ye will ye may do them good; but me ye 
have not always. She hath done what she could; she is 
come aforehand to anoint my body to the burying. Verily I 
say unto you, wheresoever this gospel shall be preached 
throughout the whole world, this also that she hath done shall 
be spoken of as .a memorial of* her.” 

Judas now goes off to the chief priests, and 
bargains to betray Jesus for thirty pieces of silver. 
And from this on he is a traitor in the camp, looking 
for his opportunity. The others retire to rest. Jesus 
sleeps, as only the perfect man can sleep, under the 
watchful eye of His Father in heaven, the Keeper of 
Israel, who will neither slumber nor sleep. 

“Watchman, what of the night?” 

“The morning cometh, and also the night.” 


* You will notice there is no name given here. That 
shows that it is Mary, the same woman that anointed his 
feet, for how could this be spoken of as a memorial of her, 
without her name being known? 




CHAPTER VI. 

THE FOURTH DAY WEDNESDAY. 

Wednesday morning, Jesus says to Peter and John, 
“Go and prepare us the passover, that we may eat.” 
They inquire of him, “Where wilt thou that we pre- 
pare?” Jesus replies : 

“Go ye into the city; and behold, when ye are entering 
into the city, there shall a man meet you, bearing a pitcher 
of water; follow him into the house where he entereth in. 
And ye shall say unto the good man of the house, the 
teacher saith unto thee, My time is at hand ; I will keep 
the passover at thy house with my disciples. Where is the 
guest chamber, where I shall eat the passover with my 
disciples? And he will show you a large upper room fur- 
nished and prepared; there make ready for us. And they 
went and found as he said unto them; and they made ready 
the passover.” 

Why say “a man bearing a pitcher of water ?” Be- 
cause it was an unusual sight. Women generally car- 
ried the water. On entering the city, they might see 
a dozen women carrying water; but only one man. 
That is the reason Jesus uses the word “behold.” “Be- 
hold, when ye are entering the city, there shall a man 
meet you bearing a pitcher of water!” 

Commentators are troubled over the expression, 
“the first day of unleavened bread.” They are not 
able to explain it. The first day of unleavened bread, 
strictly speaking, is the fifteenth of Nisan, the morrow 


IX THE LIFE OF C HEIST. 


105 


after the Jews eat the passover. And this is only the 
thirteenth of that month. Matthew and Mark are the 
only writers that use the expression, and they are the 
only ones that record the Savior’s statement made last 
evening, “after two days is the feast of the passover.” 
They simply mean the first of the two days intervening 
between his great prophetic discourse and the passover. 

Commentators are greatly confused over the ques- 
tion whether Jesus and the disciples ate the passover 
the same night the Jews ate it or the night before. 
When we take these matters up item by item, and fol- 
low Jesus step by step, we find that He ate the pass- 
over one night in advance of the Jews. It was neces- 
sary to explain to the good man of the house, “My 
time is at hand.” His time to eat the passover, of 
course; there is nothing else under consideration. And 
that is what the good man of the house would under- 
stand by it. And when the time came it was neces- 
sary to explain to the disciples, “With desire I have 
desired to eat this passover with you before I suffer.” 
Proofs that He ate it the night before the Jews did 
will accumulate as we proceed. We shall see that He 
was on trial on the preparation of the passover, and 
that the Jews would not go into Pilate’s palace because 
it would render them unclean so they could not eat 
the passover. Jesus and His disciples ate it on Wed- 
nesday night, the thirteenth of Nisan, while the Jews 
ate it Thursday night, the fourteenth of Nisan, which 
was on the fifteenth as they counted time. The night 
came before the day. “The evening and the morning 
were the first day,” as we read in Genesis. They 


IOC 


THE GREAT CRISIS 


counted from sun to sun. The paschal lamb was slain 
on the fourteenth and eaten that night, which was the 
beginning of the fifteenth. But Jesus ate it on the 
night of the thirteenth, which was the beginning of 
the fourteenth, as they counted time. 

Well, which observed the correct time? That has 
been a great puzzle to commentators. Well, they were 
both correct, viewing it from their respective stand- 
points. The months were regulated by the moon. 
Nisan began with the new moon after the spring 
equinox. The Jews could only tell when this new 
moon appeared by observation with the naked eye. But 
the actual change of the moon takes place about twenty- 
three hours before it can be seen. Jesus knows this, and 
celebrates the passover on strict mathematical time. 
The Jews, going by their observation, celebrate it 
about one day later. 

They ate it in families, or groups, seldom less than 
ten nor more than twenty, the object being to have 
enough people to eat the whole paschal lamb. For it 
had to be eaten that night ; and if any of it were left 
over, it was burnt with fire. 

But now the noon hour has passed, and Peter and 
John have returned from Jerusalem to Bethany, and 
supper is being prepared for Jesus and all His apostles. 
John places this supper before the feast of the pass- 
over, but he does not say how long before. But it was 
in the afternoon, for night came on at the conclusion 
of the supper. (John 13:30.) In modern times we 
would call it dinner. It was the principal meal. But 
they call it supper. We must transport ourselves back 


IN THE LIFE OF CHRIST. 


107 


to the time of these events, and view it as though the 
scenes were transpiring before our eyes. That is the 
only way to understand it. Hence, I use the present 
tense, as though present with Jesus and the disciples. 

John, the beloved disciple, makes use of a very ten- 
der expression here. He says of Jesus, “Having loved 
his own which were in the world, he loved them unto 
the end.” This love is not confined to the apostles. 
He loved all of His disciples, and there were more than 
five hundred of them. And it is distinctly said, that 
“Jesus loved Martha, and her sister, and Lazarus.” 
But this love is not limited to His disciples. ‘‘He 
loved his own.” Who are His own? Let Scripture 
interpret Scripture. Let John be his own interpreter. 
He says, “He came unto his own, and his own received 
him not. But as many as received him, to them gave 
he power to become the sons of God, even to them that 
believe on his name.” (Jno. 1 : 11.) The world is His, 
for He made it. And this love of His own embraces 
all the people in the world. Reader, it includes you 
and me. But this expression, “having loved his own 
which were in the world, he loved them unto the end,” 
is introduced here to show that He did not cease to 
love Peter and Judas, though one would soon deny 
Him and the other was plotting to betray Him. The 
devil having already put it into the heart of Judas 
Iscariot to deliver Him up, and he having gone from 
supper the night before and bargained with the rulers 
in regard to the awful treachery. 

Supper is now ready, and Jesus sits down with His 
disciples to eat their last meal in Bethany. Jesus, 


108 


THE GREAT CRISIS 


knowing that the Father hath given all things into 
His hands,, and that He came from God, and will re- 
turn to God ; He rises from supper and lays aside His 
outer garments, and takes a towel and girds Himself. 
He then pours water into a basin, and begins to wash 
the disciples’ feet, and to wipe them with the towel 
therewith He is girded. When He comes to Simon 
Peter, Peter says to him, ‘‘Lord, dost thou wash my 
feet?” Jesus, answering, says to him, “What I do 
thou knowest not now ; but thou shalt know hereafter.” 
Peter replies, “Thou shalt never wash my feet.” Jesus 
responds, “If I wash thee not, thou hast no part with 
me.” Then says Simon Peter, ‘‘Lord, not my feet 
only, but also my hands and my head.” Jesus says 
to him : 

“He that is washed needeth not save to wash his feet, 
but is clean every whit : and ye are clean, but not all. 

“For he knew who should betray him ; therefore said 
he, Ye are not all clean. 

“So after he had washed their feet, and had taken his 
garments, and was set down again, he said unto them, 
Know ye what I have done to you? 

“Ye call me Master and Lord: and ye say well; for 
so I am. 

“If I then, your Lord and Master, have washed your feet; 
ye also ought to wash one another’s feet. 

“For I have given you an example, that ye should do 
as I have done to you. 

“Verily, verily, I say unto you, The servant is not 
greater than his lord; neither he that is sent greater than 
he that sent him. 

“If ye know these things, happy are ye if ye do them. 

“I speak not of you all : I know whom I have chosen ; 
but that the scripture may be fulfilled, He that eateth bread 
with, me hath lifted up his heel against me. 


IX THE LIFE OF CHRIST. 


109 




“Now I tell you before it come, that, when it is come 
to pass, ye may believe that I am he. 

“Verily, verily, I say unto you, He that receiveth 
whomsoever I send receiveth me; and he that receiveth me 
receiveth him that sent me. 

“When Jesus had thus said, he was troubled in spirit, 
and testified, and said, Verily, verily, I say unto you, that 
one of you shall betray me.” 

The disciples look from one to another doubtfully, 
wondering of whom Jesus speaks. One of the dis- 
ciples whom Jesus loves is leaning on His bosom.* 
Simon Peter beckons to John to ask of whom He 
speaks. He then, lying on Jesus’ breast, saith to him 
in a low voice, “Lord, who is it?” Jesus whispers to 
him, “He it is to whom I shall give a sop, when I have 
dipped it.” He dips it, and gives it to Judas Iscariot, 
the f companion of Simon. After the sop Satan enters 
into Judas. And Jesus says to him, “That thou doest, 
do quickly.” No man at the table knows what Jesus 
means by this language. As Judas has th.e bag and 
acts as treasurer, it is thought by some that He means 
to buy such things as may be needed for the coming 
passover. Others think He means, to give something 
to the poor. After Judas receives the sop, and Jesus 

* “As two or more lay on one couch, each resting on 
his left elbow, with his feet sloping away from the table 
toward the back of the couch, he that turned his back on 
his next neighbor was said to be lying in his bosom. This 
position made it easy for John to speak to Jesus in a whisper 
that could not be heard by the other disciples.” — N. Sharpe. 

t It has already been explained that the apostles were 
divided into pairs, and Judas was paired with Simon the 
Canaanite. 


110 


THE GREAT CRISIS 


says this to him, he goes immediately out. And it is 
night.* 

After Judas goes out, Jesus says : 

“Now is the Son of man glorified, and God is glorified 
in him. 

“If God be glorified in him, God shall also glorify him 
in himself, and shall straightway glorify him. 

“Little children, yet a little while I am with you. Ye 
shall seek me: and as I said unto the Jews, Whither I go, 
ye cannot come; so now I say to you. 

“A new commandment I give unto you, That ye love 
one another; as I have loved you, that ye also love one 
another. 

“By this shall all men know that ye are my disciples, 
if ye have love one to another. 

“Simon Peter said unto him, Lord, whither goest thou? 
Jesus answered him, Whither I go, thou canst not follow me 
now; but thou shalt follow me afterwards. 

“Peter said unto him, Lord, why can not I follow thee 
now? I will lay down my life for thy sake. 

“Jesus answered him, Wilt thou lay down thy life for 
my sake? Verily, verily, I say unto thee, The cock shall 
not crow, till thou hast denied me thrice. 

Then Jesus addresses the eleven, as follows: 

“Let not your heart be troubled ; ye believe in God, believe 
also in me. In my Father’s house are many mansions: if it 
zcere not so, I would have told you. I go to prepare a place 
for you. And if I go and prepare a place for you, I will come 
again, and receive you unto myself ; that where I am, there 
ye may be also. And whither I go ye know, and the way 
ye know. Thomas saith unto him. Lord, we know not 
whither thou goest; and how can we know the way? Jesus 
saith unto him, I am the way, the truth, and the life: no 
man cometh unto the Father, but by me. If ye had known 
me, ye should have known my Father also : and from hence- 


* Showing that the supper was eaten in the afternoon. 


IX THE LIFE OF CHRIST. 


Ill 


forth ye know him, and have seen him. Philip saith unto 
him, Lord, shew us the Father, and it sufficeth us. Jesus 
saith unto him, Have I been so long time with you, and yet 
hast thou not known me, Philip? he that hath seen me hath 
seen the Father; and how sayest thou then, Shew us the 
Father? Believest thou not that I am in the Father, and the 
Father in me? the words that I speak unto you I speak not 
of myself: but the Father that dwelleth in me, he doeth the 
works. * (Believe me that I am in the Father, and the 
Father in me: or else believe me for the very works’ sake. 
Verily, verily, I say unto you, He that believeth on me, the 
works that I do shall he do also;) and greater works than 
these shall he do; because I go unto my Father. And what- 
soever ye shall ask in my name, that will I do, that the 
Father may be glorified in the Son. If ye shall ask any 
thing in my name, I will do it. 

“If ye love me, keep my commandments. And I will pray 
the Father, and he shall give you another Comforter, that he 
may abide with you for ever ; even the Spirit of truth ; whom 
the world can not receive, because it seeth him not, neither 
knoweth him : but ye know him ; for he dwelleth with you, 
and shall be in yOu. I will not leave you comfortless : I will 
come to you. Yet a little while, and the world seeth me no 
more; but ye see me: because I live, ye shall live also. At 
that day ye shall know that I am in my Father, and ye in me, 
afid I in you. He that hath my commandments, and keep- 
eth them, he it is that loveth me : and he that loveth me 
shall be loved of my Father, and I will love him, and will 
manifest myself to him. Judas saith unto him, not Iscariot, 
Lord, how is it that thou wilt manifest thyself unto us, and 
not unto the world? Jesus answered and said unto him, If a 
man love me, he will keep my words: and my Father will 
love him, and we will come unto him, and make our abode 
with him. He that loveth me not keepeth not my sayings: 
and the word which ye hear is not mine, but the Father’s 
which sent me. These things have I spoken unto you, be- 


* It is the Father (not the believer) that does the greater 
works. 


112 


THE GREAT CRISIS 


ing yet present with you. But the Comforter which is the 
Holy Spirit, whom the Father shall send in my name, he 
shall teach you all things, and bring all things to your re- 
membrance, whatsoever I have said unto you. Peace I 
leave with you, my peace I give unto you : not as the world 
giveth, give I unto you. Let not your heart be troubled, 
neither let it be afraid. Ye have heard how I said unto 
you, I go away, and come again unto you. If ye loved me, 
ye would rejoice, because I said, I go unto the Father: 
for my Father is greater than I. And now I have told you 
before it come to pass ; that when it is come to pass, ye 
might believe. Hereafter I will not talk much with you : 
for the prince of this world cometh, and hath nothing in 
me. (Judas is about to return, and has no further interest 
in Jesus and his kingdom.) But that the world may know 
that I love the Father; and as the Father gave me command- 
ment, even so I do. Arise, let us go hence.” 

They now arise and go to the upper room in Jeru- 
salem, where the passover is awaiting them. And 
Judas rejoins them. * At the commencement of the 
passover feast, a loaf or cake is placed under the table 
cloth, to represent the hidden manna. Jesus sits down 
to the table, with the twelve apostles, and introduces 
the service by saying : 

With desire I have desired to eat this passover with 
you before I suffer : for I say unto you, I will not any more 
eat thereof until it be fulfilled in the Kingdom of God.” 


* Luke mentions two cups, the other evangelists only one. 
I was at a loss to understand this, till I learned from Hebrew 
books the details of the passover. The Mishna strictly en- 
joins that four cups of wine mixed with water shall be 
used. And there was a fifth cup, called Elijah’s cup, that 
was poured out but never drank by the Jews. This will 
explain where Jesus got material to use in the institution of 
the Lord’s Supper. I shall describe the whole ceremony for 
I doubt not Jesus followed it. See Jennings’ “Jewish Antiq- 
uities” and Farrar’s “Life of Christ.” 


IN THE LIFE OF CHRIST. 


113 


The ceremony then proceeds as follows: 

1. A cup of wine mixed with water is now poured 
out Jesus gives thanks, saying, “Baruch atta Atho- 
noy Elohinoo, Melek haolam, Bore perey hagauphen! 
Blessed art thou, O Lord, our God, King of the uni- 
verse, Creator of the fruit of the. vine!” Then He 
passes the cup to the disciples, saying, “Take this and 
divide it among yourselves : for I say unto you, I will 
not drink of the fruit of the vine until the kingdom of 
God shall come.” They all drink of it, and then wash 
hands. 

2. Bitter herbs are placed before them. Jesus 
again gives thanks, and they all eat of the bitter herbs. 

3. The paschal lamb, which has been roasted, and 
unleavened bread are now brought in and placed on 
the table. 

4. Jesus pronounces a benediction, or blessing. 
They all take bitter herbs and dip them in sauce and 
eat them. 

5. The second cup of wine is mixed with water, 
and placed on the table. One of the disciples asks the 
meaning of it. Jesus explains the origin of the feast 
of the passover — telling how the first paschal lamb 
was slain in. Egypt, and the blood placed on the door 
posts of all the Hebrew houses; and how the angel 
passed over all those houses that were under the blood, 
when all the first-born of Egypt were slain. He then 
explains what it typified, and that it is fulfilled in Him- 
self — that He is the true paschal lamb. (“Christ our 
passover is sacrified for us.” I. Cor. 5:7.) 

6. The first part of the Hallel — Psalms 113, 114 — 


114 


TEE GREAT CRISIS 


is sung. They then have prayer, and drink the second 
cup of wine. 

7. Jesus washes His hands, then takes two loaves, 
breaks one, pronounces a blessing, dips it into sauce, 
and they eat it and give thanks. After thanksgiving, 
all eat of the lamb, and whatever they please to eat; 
but they eat of the lamb the last thing. 

A great variation occurs right here. As they are 
eating, Jesus says: “Verily I say unto you, that one of 
you shall deliver me up. Behold, the hand of him that 
betrayeth me is with me on the table.” 

The disciples are exceedingly sorrowful, and say 
one after another, “Lord is it I?” Jesus answers, “He 
that dippeth his hand with me in the dish, the same 
shall betray me. The Son of man goeth as it is writ- 
ten of him : but woe unto that man by whom the Son 
of man is betrayed! it had been good for that man if 
he had not been born.” Then Judas inquires, “Rabbi, 
is it I?” * Jesus says unto him, “Thou hast said.” 

8. They wash hands. Jesus gives thanks, and they 
drink the third cup. 

9. The second part of the Hallel — Ps. 115-118 — 
is sung. 

10. The fourth cup of wine is mixed, and after the 
usual thanksgiving, they drink it. 

Now the fifth cup of wine, called Elijah’s cup, is 
poured out and placed on the table. The door is 
thrown open, and while they sing the great Hallel — 
Ps. 120-127 — the disciples look toward the door, ac- 

* Judas does not address Jesus as Lord, as the other 
apostles do; but Rabbi or Teacher. 


IN THE LIFE OF CHRIST. 


115 


cording to the Jewish custom, as though expecting 
Elijah to walk in and drink his cup. No one among 
the Jews dare drink it till Elijah comes. Would it 
surprise the disciples were Elijah to enter the room? 
It would not surprise Peter, James and John, for 
Elijah did once come and talk to Jesus in their pres- 
ence. But Elijah comes not. If any one crosses 
the threshold, it is Judas going out. 

Jesus now takes the sacred loaf from under cover 
and gives thanks. He then breaks it and gives it to 
the disciples, saying, Take, eat: this is my body which 
is given for you : this do in remembrance of me.” 

Then, lo, and behold! he takes up the cup, which 
they call “Elijah’s cup,” and which Luke and Paul 
call “the cup after supper,” and says : 

“This cup is the new covenant in my blood, which is 
shed for you : this do ye, as oft as ye drink it, in remem- 
brance of me.” And he gives thanks, and gives it to them, 
saying: “All of you drink of it: for this is my blood of the 
new covenant, which is shed for many for the remission of 
sins.” And they all drink of it. 

Jesus then delivers His farewell address: 

* “The Kings of the Gentiles exercise lordship over 
them; and they that exercise authority upon them are called 
benefactors. But ye shall not be so : but he that is great- 
est among you let him be as the younger; and he that is 
chief, as he that doth serve. For whether is greater, he that 
sitteth at meat; or he that serveth? is not he that sitteth at 
meat? but I am among you as he that serveth. Ye are they 
which have continued with me in my temptations. And 


* The reason he thus begins his discourse is because 
there had been some contention among the disciples as to 
which should he considered the greatest. 


116 


THE GREAT CRISIS 


I appoint unto you a kingdom, as my Father hath appointed 
unto me ; that ye may eat and drink at my table in my king- 
dom and sit on thrones judging the 'twelve tribes of 
Israel. Verily I say unto you, I will drink no more of the 
fruit of the vine, until that day when I drink it new with 
you in my Father’s kingdom. 

“I am the true vine, and my Father is the husbandman. 

“Every branch in me that beareth not fruit he taketh 
away : and every branch that beareth fruit, he purgeth it, 
that it may bring forth more fruit. 

“Now ye are clean through the word which I have spoken 
unto you. 

“Abide in me, and I in you. As the branch cannot bear 
fruit of itself, except it abide in the vine; no more can ye, 
except ye abide in me. 

“I am the vine, ye are the branches : He that abideth 
in me, and I in him, the same bringeth forth much fruit : 
for without me ye can do nothing. 

“If a man abide not in me, he is cast forth as a branch, 
and is withered; and men gather them and cast them into 
the fire, and they are burned. 

“If ye abide in me, and my words abide in you, ye shall 
ask what ye will, and it shall be done unto you. 

“Herein is my Father glorified, that ye bear much fruit; 
so shall ye be my disciples. 

“As the Father hath loved me, so have I loved you; con- 
tinue ye in my love. 

“If ye keep my commandments, ye shall abide in my 
love; even as I have kept my Father’s commandments, and 
abide in his love. 

“These things have I spoken unto you, that my joy might 
remain in you, and that your joy might be full. 

“This is my commandment, That ye love one another, as 
I have loved you. 

“Greater love hath no man than this, that a man lay 
down his life for his friends. 

“Ye are my friends, if ye do whatsoever I command you. 

“Flenceforth I call you not servants ; for the servant 
knoweth not what his lord doeth: but I have called you 


i 


IN THE LIFE OF CHRIST. 


117 


friends; for all things that I have heard of my Father I 
have made known unto you. 

“Ye have not chosen me, but I have chosen you, and 
ordained you, that ye should go and bring forth fruit, and 
that your fruit should remain : that whatsoever ye shall ask 
of the Father in my name, he will give it you. These things 
I command you, that ye love one another. If the world hate 
you, ye know that it hated me before it hated you. If ye 
were of the world, the world would love its own : but 
because ye are not of the world, but I have chosen you out 
of the world, therefore the world hateth you. Remember the 
word that I said unto you, The servant is not greater than 
his lord. If they have persecuted me, they will, also perse- 
cute you : if they have kept my saying, they will keep yours 
also. But all these things will they do unto you for my 
name’s sake, because they know not him that sent me. If I 
had not come and spoken unto them, they had not had sin : 
but now they have no cloak for their sin. He that hateth 
me hateth my Father also. If I had not done among them 
the works which none other man . did, they had not had sin : 
but now they have both seen and hated both me and my 
Father. But this cometh to pass, that the word might be ful- 
filled that is written in their law, they hated me without a 
cause. But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which 
proceedeth from the Father, he shall testify of me: and ye 
also shall bear witness, because ye have been with me from 
the beginning. 

“These things have I spoken unto you, that ye should not 
be offended. They shall put you out of the synagogues : yea, 
the time cometh, that whosoever killeth you will think that 
he doeth God service. And these things will they do unto 
you, because they have not known the Father, nor me. But 
these things have I told you, that when the time shall come, 
ye may remember that I told you of them. And these 
things I said not unto you at the beginning, because I was 
with you. But now I go my way to him that sent me ; and 
none of you asketh me, Whither goest thou? But because I 
have said these things unto you, sorrow hath filled your 


118 


THE GREAT CRISIS 


heart. Nevertheless I tell you the truth ; It is expedient for 
you that I go away : for if I go not away, the Comforter will 
not come unto you : but if I depart, I will send him unto you. 
And when he is come, he will reprove the world of sin, and 
of righteousness, and of judgment: of sin, because they be- 
lieve not on me; of righteousness, because I go to my Father, 
and ye see me no more; of judgment, because the prince 
of this world is judged. I have yet many things to say unto 
you, but ye cannot bear them now. Howbeit when he, the 
Spirit of truth, is come, he will guide you into all truth: for 
he shall not speak of himself; but whatsoever he shall hear, 
that shall he speak : and he will shew you things to come. 
He shall glorify me: for he shall receive of mine, and shall 
shew it unto you. All things that the Father hath are mine: 
therefore said I, that he shall take of mine, and shall shew 
it unto you. A- little while, and ye shall not see me: and 
again, a little while, and ye shall see me, because I go to the 
Father. 

“Then said some of the disciples among themselves, What 
is this that he saith unto us, A little while, and ye shall 
not see me: and again, a little while, and ye shall see me: 
and, Because I go to my Father? They said therefore, What 
is this that he saith, A little while? we cannot tell what 
he saith. 

“Now Jesus knew that they were desirous to ask him, 
and said unto them, Do ye enquire among yourselves of that 
I said, A little while, and ye shall not see me : and again, 
a little while, and ye shall see me? 

“Verily, Verily, I say unto you, That ye shall weep and 
lament, but the world shall rejoice: and ye shall be sorrow- 
ful, but your sorrow shall be turned into joy. 

“A woman when she is in travail hath sorrow, because 
her hour is come: but as soon as she is delivered of the 
child, she remembereth no more the anguish, for joy that a 
man is born into the world. 

“And ye now therefore have sorrow: but I will see you 
again, and your heart shall rejoice, and your joy no man 
taketh from you. 

“And in that day ye shall ask me nothing. Verily, verily, 


IN THE LIFE OF CHRIST. 


119 


I say unto you, Whatsoever ye shall ask the Father in my 
name, he will give it you. 

“Hitherto have ye asked nothing in my name: ask, and 
ye shall receive, that your joy may be full. 

“These things have I spoken unto you in proverbs : but 
the time cometh, when I shall no more speak unto you in 
proverbs, but I shall shew you plainly of the Father. 

“At that day ye shall ask in my name: and I say not 
unto you, that I will pray the Father for you: 

“For the Father himself loveth you, because ye have 
loved me, and have believed that I came out from God. 

“I came forth from the Father, and am come into the 
world: again, I leave the world, and go to the Father. 

“His disciples said unto him, Lo, now speakest thou 
plainly, and speakest no proverb. 

“Now are we sure that thou knowest all things, and 
needest not that any man should ask thee : by this we believe 
that thou earnest forth from God. 

“Jesus answered them. Do ye now believe? 

“Behold, the hour cometh, yea, is now come, that ye 
shall be scattered, every man to his own, and shall leave 
me alone: and yet I am not alone, because the Father is 
with me. 

“These things I have spoken unto you, that in me ye 
might have peace. In the world ye shall have tribulation : 
but be of good cheer; I have overcome the world.” 

These words spake Jesus, and lifted up his eyes to 
heaven, and said, Father, the hour is come; glorify thy Son, 
that thy Son also may glorify thee : 

“As thou hast given him power over all flesh, that he 
should give eternal life to as many as thou hast given him. 

‘And this is life eternal, that they might know thee the 
only true God, and Jesus Christ, whom thou hast sent. 

“I have glorified thee on the earth : I have finished the 
work which thou gavest me to do. 

“And now, O Father, glorify thou me with thine own 
self with the glory which I had with thee before the world 
was. 

“I have manifested thy name unto the men which thou 


120 


THE GREAT CRISlti 


ga vest me out of the world: thine they were, and thou 
gavest them me; and they have kept thy word. Now they 
have known that all things whatsoever thou hast given me 
are of thee. For I have given unto them the words which 
thou gavest me ; and they have received them, and have 
known surely that I came out from thee, and they have be- 
lieved that thou didst send me. I pray for them: I pray 
not for the world, but for them which thou hast given me: 
for they are thine. And all mine are thine, and thine are 
mine; and I am glorified in them. And now I am no more 
in the world, but these are in the world, and I come to thee. 
Holy Father, keep through thine own name those whom 
thou hast given me, that they may be one, as we are. While 
I was with them in the world, I kept them in thy name : 
those that thou gavest me I have kept, and none of them is 
lost, but the son of perdition ; that the scripture might be 
fulfilled. And now come I to thee; and these things I speak 
in the world, that they might have my joy fulfilled in them- 
selves. I have given them thy word; and the world hath 
hated them, because they are not of the world, even as I 
am not of the world. I pray not that thou shouldest take 
them out of the world, but that thou shouldest keep them 
from the evil. They are not of the world, even as I am not 
of the world. Sanctify them through thy truth : thy word is 
truth. As thou hast sent me into the world, even so have I 
also sent them into the world. And for their sakes I sanc- 
tify thyself, that they also might be sanctified through the 
truth. Neither pray I for these alone, but for them also 
which shall believe on me through their word; that they all 
may be one; as thou, Father, art in me, and I in thee, that 
they also may be one in us ; that the world may believe that 
thou hast sent me. And the glory which thou gavest me I 
have given them; that they may be one, even as we are one: 
I in them, and thou in me, that they may be made perfect 
in one ; and that the world may know that thou hast sent 
me, and hast loved them, as thou hast loved me. Father, 

I will that they also, whom thou hast given me, be with me 
where I am; that they may behold my glory, which thou 
hast given me: for thou lovedst me before the foundation of 
the world. O righteous Father, the world hath not known 


IN THE LIFE OF CHRIST. 


121 


thee: but I have known thee, and these have known that 
thou hast sent me. And I have declared unto them thy 
name, and will declare it: that the love wherewith thou hast 
loved me may be in them, and I in them.” 

At the conclusion of this tender and touching 
prayer, they sing a hymn, and come out and down 
from the upper room, and start over the brook Kedron 
toward the Mount of Olives. As they walk along, 
Jesus says to Peter: 

“Simon, Simon, behold, Satan hath desired to have you, 
that he may sift you as wheat : but I have prayed for thee, 
that thy faith fail not : and when thou art converted, 
strengthen thy brethren.” 

Continuing, Jesus says to all the apostles: 

“All ye shall be offended because of me this night: for it 
it written, I will smite the shepherd, and the sheep shall be 
scattered. But after that I am risen, I will go before you 
into Galilee.” But Peter said unto him, “Although all shall 
be offended, yet will not I”. 

Jesus saith unto him, “Verily I say unto thee, that this 
day, even in this night, before the cock crow twice, thou 
shalt deny me thrice.” But he spake the more vehemently, 
“If I should die with thee, I will not deny thee in any wise.” 
Likewise also said they all. 

Then Jesus inquires of them, “When I sent you without 
purse, and scrip, and shoes, lacked ye anything?” And they 
answer, “Nothing.” Then he says to them, “But, now, he 
that hath a purse, let him take it, and likewise his scrip: 
and he that hath no sword, let him sell his garment, and 
buy one. For I say unto you, that this that is written must 
be accomplished in me. And he was reckoned among the 
transgressors: for the things concerning me have an end.” 

And they say, “Lord, behold, here are two swords.” And 
he says unto them, It is enough." 

“Then cometh Jesus with them unto a place called the 
Garden of Gethemane, into which they enter. And he says 
to the disciples, ‘Sit ye here, while I go and pray yonder.' 
And he withdraws from them about a stone’s cast, taking 


122 


THE GREAT CRISIS 


with him Peter, James and John, and begins to be sorowful 
and very heavy. Then he saith unto them, ‘My soul is ex- 
ceeding sorrowful, even unto death ; tarry ye here, and 
watch with me.’ And he goes a little further, and kneels 
down and prays, saying, ‘Father, if thou be willing, remove 
this cup from me : nevertheless, not my will, but thine be 
done/ And he cometh unto his disciples, and findeth them 
sleeping, and saith unto Peter, ‘What, could ye not watch 
with me one hour? Watch and pray, that ye enter not into 
temptation : the spirit indeed is willing, but the flesh is 
weak/ ” 

And he went away the second time, and fell on his 
face, and prayed very earnestly, “O my Father, if it be 
possible, let this cup pass from me: nevertheless not as I 
will, but as thou wilt.” And he came and found them 
asleep again, for their eyes were heavy.” 

He leaves them, and goes away for the third time 
and prays fervently that if it be possible the hour 
might pass from Him. And He says : 

“Abba, Father, all things are possible unto thee! take 
away this cup from me: nevertheless not what I will, but 
what thou wilt.” And, lo ! a bright angel from heaven ap- 
pears unto him, strengthening him ! And being in an agony 
he prays more earnestly, “O my Father , if this cup may not 
pass away from me, except I drink it, thy will be done.” 
And his sweat is as it were great drops of blood falling 
down to the ground. 

The agony is over. He ariseth from prayer, think- 
ing of His disciples. 

“To them his heart, his life, his care is given; 

But all his serious thoughts find rest in heaven : 

As some tall cliff, that rears its awful form, 

Swells from the vale, and midway leaves the storm. 
Though round its breast the rolling clouds are spread, 
Eternal sunshine settles on its head !” 

The golden gleam of the setting sun gives the dark- 
est cloud a silvery limning. 


CHAPTER VII. 


THE ANGEL IN GETHSEMANE. 

“And there appeared an angel unto him from heaven, 
strengthening him.” Luke 22 : 43. 

How did the angel strengthen Him? It was by 
words spoken unto Him. Let Scripture interpret 
Scripture. We find an intimation in the very oldest 
book in existence : ‘‘I would strengthen you with my 
mouth, and the moving of my lips would assauge your 
grief.” Job 16:5. With words Moses strengthened 
Joshua. The Lord said to Moses, “Charge Joshua, 
and encourage him, and strengthen him.” Deut 3 : 28. 
This was done by spoken words, for God says to 
Joshua, “Only be thou strong and very courageous, 
that thou mayest observe to do according to all the law 
which Moses my servant commanded thee.” Josh. 
1 :7. And David prays, “Strengthen thou me accord- 
ing to thy word.” Ps. 119:28. But is that the way 
angels strengthen the servants of the Most High? 
Yes, for the prophet Daniel says an angel was sent 
to him, and said unto him, “O man greatly beloved, 
fear not : peace be unto thee ; be strong, yea, be strong. 
And when he had spoken unto me, I was strengthened, 
and said, Let my Lord speak; for thou hast strength- 
ened me.” Dan. 10: 19. Furthermore, Jesus told 
Peter to “strengthen the brethren,” Luke 22 : 3, and 


124 


THE GREAT CRISIS 


it was by speaking encouraging words to them that He 
expected that apostle to strengthen his brethren, and 
that is the way Peter did afterward strengthen them. 
So this angel would be expected to strengthen the 
Redeemer in the same way. But we find a passage in 
the Epistle to the Hebrews, which explains the whole 
matter ; or at least gives the key to the solution thereof : 

“Wherefore seeing we also are compassed about with 
so great a cloud of witnesses, let us lay aside every weight, 
and the sin which doth so easily beset us, and let us run 
with patience the race that is set before us. 

“Looking unto Jesus the author and finisher of our faith; 
who for the joy that was set before him endured the cross, 
despising the shame, and is set down at the right hand of 
the throne of God. 

“For consider him that endured such contradiction of 
sinners against himself, lest ye be wearied and faint in your 
minds.” Heb. 12:1-3. 

Then, it was in order to “the joy that was set before 
him” that he ‘‘endured the cross, despising the shame,” 
and passed successfully through the trying ordeal that 
confronted Him. 

It is very evident that this is the time this joy was 
set before Jesus, for this is the time it is needed. And 
just before this angelic visit He was “amazed and 
sore troubled,” and overwhelmed with deadly sorrow; 
but immediately after the angel had come and gone, 
He was calm and serene, and said the Father would 
place twelve legions of angels at His service, if He 
asked for them. 

Remember, the Redeemer had emptied Himself of 
Deity and come into the world and become man. He 
had met the devil in open conflict and successfully 


1 ; V THE LIFE OF CHRIST. 


125 


resisted him, and had shown Himself proof against 
all the temptations of the world, the flesh and the 
devil; thus making Himself a proper sin-offering for 
the world of mankind, having a pure, spotless life to 
give for the sins of man. 

He had made preparation toward the establishment 
of a spiritual kingdom. Had taught the governing 
principles thereof, and had gathered over five hundred 
disciples. But it was a part of His mission to die 
for man. Death had no claims on Him, for He was 
sinless. But He proposed to. lay down His life for 
the sins of others. At a distance He could contem- 
plate the great self-sacrifice with complacency. But 
as it drew nearer, and still nearer, the shadow of the 
cross and the gloom of the grave, would cause a de- 
pression of feeling ever and anon, and a wave of 
trouble to roll across his peaceful mind. On Monday, 
when He spoke of His death, comparing it to a grain 
of wheat dying that other grains might be multiplied, 
this sadness came over Him for a moment, and He 
suddenly said : 

“Now is my soul troubled: and what shall I say? Father, 
save me from this hour? but for this cause came I unto 
this hour.” Jno. 12:27. 

And during His last supper at Bethany, Wednesday 
afternoon, He was troubled in spirit when He realized 
the nearness of the awful event, and that one of His 
chosen apostles would turn traitor for a paltry sum, 
and thus help to compass His death. Jno. 13:21. 

But it was not the dread of death that worried Him 
most. Though there was one element in the death of 


126 


THE GREAT CRISIS 


the Holy One that never entered into consideration 
in any other case: the fact that He did not have to 
die at all, unless He chose to do so. Others are recon- 
ciled to the act of dying by the consideration that it 
is only a question of time. They all know that they 
must die. But with Jesus it was different. The ques- 
tion that presented itself to Him was not, shall I die 
now? but shall I ever die? Death had no claims on 
Him, for He had never sinned. He said, “No man 
taketh it from me; but I lay it down of myself. I 
have power to lay it down; and take it up again.” 
And said that had been revealed to Him by the Fa- 
ther. He had a pure, spotless, sinless life, that He 
could either sacrifice for the sins of the world, or keep 
to all eternity. But there were other reflections which 
rushed in upon His holy mind, as the awful tragedy 
drew near. He thought of His work, His friends, 
His mother, and He was loath to leave them. He 
went about doing good, teaching the truth and healing 
all manner of disease among the people. The vine- 
clad hills of Galilee, and the silvery lake of Gennese- 
rath had become dear to Him. Here He healed the 
sick, cast out demons, gave sight to the blind, caused 
the deaf to hear, the dumb to speak, and the lame to 
leap for joy. And great multitudes flocked around 
Him and listened attentively to His teaching. During 
the great feasts He would go up to Jerusalem and 
work wonders there, and warn the people against sins 
and errors in high places; at night enjoying the hos- 
pitality of Lazarus or Simon, or some one whom He 
had healed of affliction or raised from the dead. Beth- 


IN THE LIFE OF CHRIST. 


127 


any and the Mount of Olives had become dear to Him. 
Furthermore, His apostles that journeyed with Him 
from place to place, receiving instruction to impart 
to others, had become very dear to Him. How loath 
were they for Him to part from them. When He told 
them He would leave them, sorrow filled their hearts. 
And when He told them He should be put to death, 
one of them said, it could not, must not, should not be. 
And His dear old mother — He never forgot her. And 
now to think of leaving those scenes, those works, and 
those friends. And when the time drew near to part, 
they drew like cords around His heart. If He hesi- 
tated on the brink of the awful abyss, it was not 
through selfish fear, but on account of the dear ones 
who clung to Him as the vines cling to the strong oak 
in the forest. 

Then, the manner of His death cast a dark, gloomy 
shadow on His pathway; the cruel, shameful, igno- 
minious death of the cross. It had been written in the 
law, “Cursed is every one that hangeth on a tree.” 
And now the thought of dying like a felon, crucified 
between thieves, as though He were Himself a male- 
factor. And that, too, when He had it in His power 
to refrain from dying. Even here it was no selfish 
fear that made Him shrink. But, O, the pain it would 
give His friends, and the sword which would pierce 
the soul of His mother to see her beloved Son hang- 
ing, bleeding, suffering on the shameful Roman cross, 
viewed by the public as a felon among felons. O, the 
shame of it! But His thoughts ascended heavenward 
“My Father in heaven, how does he view it? What 


128 


THE GREAT CRISIS 


is his will in the premises ?” Jesus had said, “I came 
down from heaven, not to do mine own will, but the 
will of him that sent me.” “The Father hath not left 
me alone : for I do always those things that please 
him.” Jno. 6: 38; 8 : 29. He did not for one moment 
meditate a deviation from the will of His Father, or 
the relinquishment of the redemption of our race. But 
is there no other way? Or may not some of the hor- 
rible details be omitted? 

The strong crying and tears in the following pas- 
sage refer primarily to Melchisedek; though Jesus was 
made a priest after the order of Melchisedek, but not 
while on earth. Heb. 8:4: 

“As he saith also in another place, Thou art a priest for 
ever after the order of Melchisedec. 

“Who in the days of his flesh, when he had offered up 
prayers and supplications with strong crying and tears unto 
him that was able to save him from death, and was heard in 
that he feared; 

“Though he were a Son, yet learned he obedience by the 
things which he suffered; 

“And being made perfect, he became the author of eternal 
salvation unto^all them that obey him; 

“Called of God an high priest after the order of Melchis- 
edec.’’ Heb. 5 : 6-io. 

Jesus comes into the Garden of Gethsemane agitated 
by contending emotions. He becomes more and more 
amazed, and sore troubled. He is amazed at the in- 
difference of a world He came to save, and even of 
His disciples. He says, ‘‘My soul is exceeding sor- 
rowful even unto death.” 

He withdraws Himself a stone’s throw from His 
nearest disciples, and does the only thing that is left 


IN THE LIFE OF CHRIST. 


129 


for Him to do — He appeals to His Father in heaven. 
He kneels down and prays earnestly that if it be pos- 
sible, and in harmony with the will of God, that this 
bitter cup may be withdrawn from Him. Arising, 
He returns to His disciples, and, finding them asleep. 
He awakes them, and returns to his bower of prayer. 
This time He goes a little farther, and falls on His 
face, and prays in great agony, “O my Father, if it 
be possible, let this cup pass from me : nevertheless 
not as I will, but as thou wilt.” Feeling sad and 
lonely. He again returns to His disciples, but finding 
them asleep, He leaves them, and returns again to 
the place where His prayer is wont to be made. In’ 
great distress and agony, He falls prostrate on the 
ground, and prays more and more earnestly, 

“Abba, Father, all things are possible unto thee ; take 
away this cup from me : nevertheless, not what I will, but 
what thou wilt.” 

His terrible agony is known in heaven, and the Fa- 
ther looks upon Him from on high. Something must 
be done, and that speedily. A world’s redemption is at 
stake. God loves His Son, and loves all men with in- 
finite, abounding, unlimited love ! What can be done ? 
Might not the Father mesmerize Him and excite Him 
and let Him pass through the trying ordeal in an hyp- 
notic state? No, never! That would be beneath the 
dignity of God and His Son. That is the devil’s way 
of working. God says, “Come, let us reason together.” 
To influence moral action, He always addresses mo- 
tives to the understanding, the will, and the affection. 
Might He not send the Holy Spirit to operate specially 


130 


THE GREAT CRISIS 


on His Son, and in some mysterious manner lead Him 
as a lamb to the sacrificial altar? No; Jesus has pos- 
sessed the Spirit without measure ever since His bap- 
tism. And if the Spirit were to try to influence moral 
action by any special means other than pure motives 
addressed to the intellect, the volition, and the emotion. 
He would deviate from the will of the Father and the 
order of high heaven. But may not God depart from 
the established order just one time? No, not for the 
redemption of a world. The Father originates all, 
the Son executes all, and the Holy Spirit consummates 
all. The Father has already originated the plan of 
human redemption. It now behooves the Son to 
execute it before the Spirit can consummate it. There 
is nothing now for the Spirit to do till the Son accom- 
plishes the work for which He came into the world, 
and which He alone can perform. Here is a great 
crisis in the universe. Heaven from above is moved. 
Hell from beneath is stirred. And earth is in agita- 
tion. The fate of the world hangs in the scales and 
trembles on the balance. The salvation of man re- 
quires the self-sacrifice of the Son of God, and re- 
quires that it be made willingly. 

What can the loving, heavenly Father do? There 
is only one thing that He can do for His Son now — 
send an angel with a message of consolation and en- 
couragement to strengthen Him. And what message 
can He send ? He cannot present any motive that will 
appeal to selfishness, fon Jesus is void of selfishness. 
He cannot, therefore, remind Him of the honor that 
will accrue to Himself, such as the applause of the 


IN THE LIFE OF CHRIST. 


131 


universe and the plaudits of a redeemed world, for 
that would be somewhat on the order of a selfish mo- 
tive, which would find no response in the pure mind 
of Jesus. All the Father can do, under the circum- 
stances, is to bring to His holy mind fully and fairly 
the state of the case, presenting the situation as it is, 
and the benefits to others which will result therefrom, 
thus setting before Him the unspeakable joy that will 
accrue to angels and men. This the Father, through 
His angel, does. 

Jesus, in exquisite mental anguish, is lying rever- 
ently on the ground, groaning, praying, pleading in 
the most intense agony. Instantly the angel appears 
and speaks to Him. He looks up — sees the angel, 
and bursts into a profuse bloody sweat. And being 
in an agony, He prays all the more earnestly, “O my 
Father, if this cup may not pass away from me, except 
I drink it, thy will be done.” Then the angel delivers 
a three-fold message from the Father.* 

1. The Father sends greeting, 'Thou art my be- 
loved Son; in thee I am well pleased.” And informs 
Him that it all depends upon Himself whether He die 
as a sin-offering for mankind. That He will not per- 
mit any one to deprive Him of life, liberty and the 
pursuit of happiness, unless He of His own volition, 
without any constraint or compulsion whatever, will- 
ingly and cheerfully sacrifices all things, including life 

* We learn what the message was by what Jesus said 
afterward, and from what is said above concerning the joy 
that was set before him. Mat. 26:53; Luke 24:46; Heb. 
12: 2. 


32 


THE CHEAT CRISIS 


itself, for the salvation of His fellowmen. That the 
sinful world and the few righteous in it have no claims 
upon him whatever. If He dies and redeems them, 
it is all a matter of free grace out of pure love. That 
His life is His own, and His will is free ; that He can 
either give it for the salvation of men, or keep it, and 
let them all go. That He will not urge His beloved 
Son, or seek to impel Him in any way. And that now, 
or at any time during His sufferings and the terrible 
ordeal through which He would pass, if He should 
find it too great a sacrifice, or the pain and shame too 
severe for Him to endure willingly, if He would pray 
the Father He would instantly dispatch more than 
twelve legions of angels to rescue Him, and allow 
Him to ascend up where He was before.* Jno. 6: 62. 

2. “But,” continues the message, ‘‘it is so written, 
and thus it behooves thee to suffer and to rise from 
the dead the third day ; and that repentance and re- 
mission of sins should be preached in thy name among 
all nations.” If you desist from the great and awful 
undertaking, and call for the twelve legions of angels 
which I have .placed at your service, “how, then, shall 
the scriptures be fulfilled, that thus it must be?” It 
behooves Him to pass through the fiery ordeal and die, 
the just for the unjust, or every son and daughter of 
Adam will die in sin, without the hope of resurrection. 
All will be lost, including the disciples and His mother. 
And even Enoch and Elijah will have to return to 
earth and die; for they are living on borrowed life — 

* I do not claim to be giving this message word for word, 
but the substance of it. I read between the lines. 


IN THE LIFE OF CHRIST. 


133 


loaned to them in view of the great achievement con- 
templated by the Son of God and His victory over 
death. If the human race is now lost, it is gone world 
without end ; and that without remedy. It is revealed 
to the mind of Jesus, “beside him there is no Savior/’ 
“Neither is there salvation in any other: for there is 
none other name under heaven given among men, 
whereby we must be saved.” 

3. Therefore, in the third place, the Father, 
through this angelic messenger, sets before Jesus the 
joy that will result if He disregards the shame and 
endures the cross for the sake of poor, helpless, sinful 
man. How much of the joy is set before Him? All 
of it. Every particle of joy that will accrue to men 
and angels. For the world’s destiny depending upon 
it, the case demands it. The Father will not omit any 
of the resulting joy, because He loves the world, and 
is not willing that any should perish ; and because He 
loves His Son, and wishes His lofty mind to be abun- 
dantly supported and sustained by this pure motive. 

Jesus Himself has said, “There is joy in the pres- 
ence of the angels of God over one sinner that repent- 
eth,” and “]oy shall be in heaven over one sinner that 
repenteth.” If there is joy in heaven among the angels 
over one sinner that repents, how much joy there must 
have been in the presence of God in glory on the day 
of Pentecost, when about three thousand were told 
to repent, and obeyed that day! And how the angels 
must have rejoiced a few days later, when there were 
five thousand! And what joy there was in heaven 
during the apostolic age, while thousands upon thou- 


134 


THE GREAT CRISIS 


sands repented at the preaching of the Gospel! And 
what exceeding great joy in heaven over the multi- 
plied millions who have repented since that time ! 
Heaven rings with joy over the multitudes that 
are now repenting from day to day. All this was set 
before Jesus. But — 

“Earth hath a joy, unknown in heaven: 

The new-born joy of sins forgiven !” 

That is a rich joy never experienced by angels. How 
sweet to each individual the joy of sins forgiven. 
What rapturous joy in the soul of each individual of 
the three thousand obedient, penitent believers on the 
memorable day of Pentecost! the day the old ship 
Zion was launched and spread her sails to the breeze ! 

When Philip preached in the city of Samaria, where 
many men and women became obedient to the faith, 
“there was great joy in that city.” And when he 
preached to the queen’s treasurer, of whom we read 
in the eighth chapter of Acts, that officer, after re- 
pentance and baptism, “went on his way rejoicing!” 

When Paul and Silas spoke the word of the Lord 
to the Roman jailer and his family at Philippi, and 
led them to repentance, and baptized them the same 
hour of the night, that officer “rejoiced, believing in 
God with all his house.” 

“ ’Tis the old time religion ! 

It was good for Paul and Silas;” 

It was good for the Roman jailer; 

Tt was good for all his household ! 

And it’s good enough for me.” 

What exquisite joy filled the mind of the many 
thousands that repented during the days of the apos- 


IN THE LIFE OF CHRIST. 


135 


ties! And O what sweet and rapturous joy filled and 
thrilled the hearts and souls of the multiplied millions 
who have repented since the apostles went to paradise ! 

Repentance, followed by trustful obedience, brings 
a joy the world can never give nor take away! Well 
might Wesley sing: 

“How happy are they who their Savior obey, 

And have laid up their treasures above. 

Tongue cannot express the sweet comfort and peace, 

Of a soul in its earliest love !” 

A little daughter of near and dear friends of mine 
became a Christian as soon as she had entered into 
her teens. A neighbor, to test her spiritual knowledge, 
said to her, “I would join the church if it were not for 
being baptized.” She smiled so sweetly as she replied, 
“Why, that would be the happiest moment of your 
life! At least, it was so with me.” 

This joy does not stop with “a soul in its earliest 
love,” but continues through life, triumphs in death, 
and lasts through all eternity ! Well might the apostle 
say, “Rejoice in the Lord alway: and again I say, 
Rejoice!” Phil. 4:4. 

So, then, over the myriads of sinners who repent 
there is double joy — joy among angels and joy among 
men. How great the joy when these two streams 
unite — joy of earth and joy of heaven! 

Love is the basis of joy. When the Holy Father 
delivered this message and set this joy before His im- 
maculate Son, it was love addressing love; for God 
is love, and Jesus is God manifest in flesh, the bright- 


136 


THE GREAT CRISIS 


ness of the Father’s glory and the express image of 
His person. 

Love begets love. “We love God because He first 
loved us.” In the gift of His Son He gave the high- 
est expression of His love. When persons believe the 
gospel, they believe this; also, that Jesus loved them 
with a dying love. This causes them to love God and 
His Son, and fills them with sorrow that they ever 
sinned against such a loving, heavenly Father and such 
a loving Savior. This sorrow leads them to repent, 
and repentance leads to reformation. This is through 
faith ; but faith works by love, and causes them to 
confess the name of the Savior they love, and obey 
Him in baptism. Taking God at His word, and stand- 
ing on His promise, their souls are full of joy, which 
finds expression in rejoicing, and thrills them with the 
hope of being enabled to rejoice evermore with joy 
unspeakable and full of glory. 

Love is the golden chain that binds 
The joyful souls above; 

And he is full of joy, who finds 
His spirit glow with love ! 

“Though I speak with the tongues of men and of angels, 
and have not love, I am become as sounding brass, or a 
tinkling cymbal. 

“And though I have the gift of prophecy, and understand 
all mysteries, and all knowledge ; and though I have all faith, 
so that I could remove mountains, and have not love, I am 
nothing. 

“And though I bestow all my goods to feed the poor, and 
though I give my body to be burned, and have not love, it 
profiteth me nothing. 

“Love suffereth long, and is kind; love envieth not; love 
vaunteth not itself, is not puffed up. 


/.V THE LIFE OF CHRIST. 


137 


Doth not behave itself unseemly, seeketh not her own, 
is not easily provoked, thinketh no evil ; 

“Rejoiceth not in iniquity, but rejoiceth in the truth; 

“Beareth all things, believeth all things, hopeth all things, 
endureth all things. 

* “Love never faileth : but whether there be prophecies, 
they shall fail ; whether there be tongues, they shall cease ; 
whether there be knowledge, it shall vanish away. 

“For we know in part, and we prophesy in part. 

"But when that which is perfect is come, then that which 
is in part shall be done away. 

“When I was a child, I spake as a child, I understood as 
a child, I thought as a child ; but when I became a man, I 
put away childish things. 

“For now we see through a glass, darkly; but then face 
to face : now I know in part ; but then shall I know even as 
also I am known. 

“And now abideth faith, hope, love, these three; but the 
greatest of these is love.” — Paul. 

Through love, persons have been joyful under per- 
secution. Jesus has foretold that His followers would 
be persecuted, and said : 

“Rejoice ye in that day, and leap for joy: for, be- 
hold your reward is great in heaven.” 

James writes, “My brethren, count it all joy when 
ye fall into divers temptations.” Paul says in regard 
to the terrible persecutions which he endured : 

“Yea, and if I be offered upon the sacrifice and service 
of your faith, I joy, and rejoice with you all. 

“For the same cause also do ye joy, and rejoice with me.” 

And sleepy Simon, lying out there slumbering dur- 
ing all the prayers and agony of the Savior and the 
communication of this message by the angel, when he 
does get his eyes open and becomes wide awake to a 
realization of these grand truths, writes : 


138 


THE GREAT CRISIS 


“Beloved, think it not strange concerning the fiery trial 
which is to try you, as though some strange thing happened 
unto you: 

“But rejoice, inasmuch as ye are partakers of Christ’s 
sufferings; that, when his glory shall be revealed, ye may 
be glad also with exceeding joy. 

All'this joy was set before the Savior. 

Finally, the joy of the resurrection of the human 
family is set before Jesus. As death came upon all 
men through the disobedience of the first Adam, res- 
urrection will come to all men through the obedience 
of the second Adam, if he holds steadily to his pur- 
pose and is obedient even unto death. 

When Jesus comes the second time, the dead in 
Christ will rise first, then the saints who are living 
will be changed in a moment, in the twinkling of an 
eye, and all caught up together, to meet the Lord in 
the air, and be forever with Jesus. What joy that 
will be! At last all the dead shall be raised. And 
when it shall have been realized that all have had 
a fair opportunity, and that those who have accepted 
are saved to all eternity, what a shout of sacred joy 
will rend the universe ! Then shall be brought to pass 
the saying that is written, “O death, where is thy 
sting? O grave, where is thy victory?” 

And all this joy shall be eternal. 

“When we’ve been there ten thousand years, 

Bright shining as the sun ! 

We’ve no less days to sing God’s praise, 

Than when we first begun.” 

Since all this joy has been set before Jesus, but one 
of two results can follow : Either Fie will find the 


IN THE LIFE OF CHRIST. 


139 


shame too great, and the anguish too severe, desist 
from His purpose, signal for the twelve legions of 
angels, that are at His disposal, to come to His rescue 
and take Him home, leaving a lost world behind Him, 
or hold steadily to His purpose, despising the shame as 
insignificant compared to the results to follow His 
achievement, endure the cross for the joy to follow, 
die and rise again, and go home to glory, taking with 
Him a hundred and forty-four thousand redeemed ones 
— twelve thousand from each of the twelve tribes of 
Israel — as trophies of His victory, leaving behind Him 
a redeemed and hopeful world. 

Praise His name! We know that, sustained by His 
boundless love, for the joy set before Him, He en- 
dured the cross, despising the shame, nobly died, tri- 
umphantly rose, “Allured to heaven, and led the way.” 

“Oh, for this love, let rocks and hills 
Their lasting silence break ! 

And all harmonious, human tongues, 

Their Savior’s praises speak!” 

This manifold joy set before Jesus explains the sud- 
den change from heart-rending anguish to mild, lamb- 
like gentleness, His calm and serene demeanor during 
all His trials and torture, His composure amid taunts 
and jeers and insults, His fortitude during all His 
painful sufferings, and His peaceful resignation in 
death. Added to this, His triumphant victory over 
the monster, Death, should impel an admiring world 
to rapturously exclaim : 

Behold the hero of redemption! 


CHAPTER VIII. 

JESUS ARRESTED, BOUND, MOCKED AND BUFFETED. 

It is now late in the night following Wednesday, the 
thirteenth of Nisan. It is the second watch,* and the 
middle of the night approaches. 

Jesus arises from prayer calm and serene; and from 
this on not a wave of trouble rolls across His peaceful 
mind. 

Coming to His disciples. He finds them all asleep, 
and says to them : 

“Why do you continue to sleep and take your rest? It 
is enough. The hour is come. Behold, the Son of man is 
betrayed into the hands of sinners. Rise up, let us go: lo, 
he that hetrayeth me is at hand/’ 

While He is yet speaking, Judas Iscariot comes with 
a great crowd from the chief priests and rulers, car- 
rying torches and lamps, and armed with swords and 
bludgeons. The traitor has given them a sign that 
the one whom he shall kiss is Jesus, the one they seek. 

As they approach, Jesus, well knowing all things 
that shall befall Him, steps forth in front of His apos- 
tles, and inquires, “Whom seek ye?” They answer, 

* Time, at the period of the crucifixion, was divided into 
twelve hours in the day, and four night-watches : evening, 
midnight, cock-crowing and morning: six to nine, nine to 
twelve, twelve to three, three to six. 


IN THE JAFE OF CHRIST. 


141 


“Jesus of Nazareth.” Jesus replies, “I am he.” Some 
of the crowd then go to the rear* of Jesus, surround- 
ing Him, while others fall to the ground, leaving Judas 
standing. Then Jesus repeats His question, “Whom 
seek ye?” They return the same reply, “Jesus of 
Nazareth.” Jesus responds, “I have told you that I 
am he : if therefore ye seek me, let these go their way'.” 
This is said in view of the fact that they are gather- 
ing in His rear where the apostles are, that a saying 
in His prayer may be verified, “Of them which thou 
gavest me have I lost none.” 

Judas steps in front of the crowd, and draws nearer 
to Jesus to kiss Him, and says, “Hail, Master.” Jesus 
says, “Friend', wherefore art thou come?” Judas 
kisses Him. Jesus says, “Judas, betrayest thou the 
Son of man with a kiss?” They now begin to lay 
hold on Jesus, and, as they do so, we hear a voice from 
the disciples, “Lord, shall we smite with the sword?” 
We see a sword in the right hand. of the impetuous 
Peter gleam in the lamp light, as he raises it quickly — 
then like a flash we see it descend with deadly aim 
toward the centre of the skull of Malchus, a servant 
of the high priest, but with a quick motion he moves 
a little toward his left — and whack — Peter has cut his 
right ear off. Then Jesus says to Peter : 

* The statement of the common version: “Went backward 
and fell,” etc., does not bring out the true sense, and has 
been wrongly interpreted. The literal rendering of the 
Greek is: “go to the behind,” or, “to the rear,” — i; e., to the 
rear of Jesus, to secure him. Those remaining in front 
fall to the ground to allow the light to shine on him so that 
the officers and Judas can get a good view of him. 


142 


THE GREAT CRISIS 


“Put up again thy sword into his place : for all they that 
take the sword shall perish with the sword. 

“Thinkest thou that I cannot now pray to my Father, 
and he shall presently give me more than twelve legions of 
angels ? 

“But how then shall the scriptures be fulfilled, that thus 
it must be? 

“The cup which my Father hath given me, shall I not 
drink it?” 

Jesus closed His work of healing in the temple last 
Monday; but this is a special case; so, taking hold of 
Malchus’ ear, he says to His Father, “Permit me so 
far” — meaning, permit me to do this one thing — and, 
touching the ear lightly and gently to its place, He 
heals it. 

Then Jesus says to the priests and captains of the 
temple and the elders, who have come out with the 
soldiers to take Him : 

“Are ye come out, as against a thief, with swords and 
staves ? 

“When I was daily with you in the temple, ye stretched 
forth no hands against me: but this is your hour, and the 
power of darkness. 

“But the scripture must be fulfilled.” 

Then all the disciples forsook Him and fled. 

The soldiers now bind Jesus, and lead Him first to 
Annas, the father-in-law of Caiaphas the present high 
priest. 

By this time some interest and curiosity is being 
aroused by the excitement, and persons leave their beds 
to learn the cause of the excitement. One young man 
arises hurriedly, and not wishing to take time to dress 
wraps the linen sheet around him and follows Jesus 


IN THE LIFE OF CHRIST. 


143 


and the multitude. Some young men in the crowd 
lay hold on Him ; and He glides out of the sheet, and 
runs home naked. 

Annas leaves Jesus bound, and sends Him on to 
Caiaphas, with whom the chief priests and scribes and 
elders are assembled. 

Peter follows Jesus afar off, even to the palace of the 
High priest; and so does the other disciple* — that is, 
the other disciple mentioned in this connection, Judas 
Iscariot — who is known to the high priest, and goes 
in with Jesus into the palace; but Peter stops at the 
gate. 

On arriving at the palace of Caiaphas, the high 
priest, we see a large square building, erected around 
an open court. We pass through an arch-way, called 
“the porch” in the Gospels, and enter into a large 
square open to the sky, and paved with bricks laid 
upon the ground. f Here Judas stops and also the 

* The original reads, “the other disciple.” It could have 
been no one other than Judas. He became known to the 
high priest when he bargained with him to deliver Jesus up 
for thirty pieces of silver, and goes now to collect the 
money. No other disciple could have gone into the palace 
with Jesus safely without being questioned. 

t The great Palace Hotel in San Francisco was built on 
the same plan; likewise the beautiful Mexican building at 
the International Exposition at New Orleans. The follow- 
ing is from Geikie’s “Words and Works of Jesus.” 

Explanation . — The houses of the great in the East are 
rather a group of buildings, or chambers, of unequal height, 
near or above each other, with passages between, and inter- 
vening open spaces, the different structures having inde- 
pendent entrances and separate roofs. Such a house, or 


144 


THE GREAT CRISIS 


minions who arrested Jesus anfl led Him to the palace. 
On two sides of this square, called the court, are ver- 
andas, and a large hall-like room on one side, with 
one whole side open to the court, and considerably 
higher, into which Jesus is taken, where the high 
priest has assembled the chief priests, scribes and 
elders. 

The night is cold, and the officers and men build 
and kindle a fire in this open court. 

Judas feels miserable and very lonely ; he, there- 
fore, goes through the arch-way, speaks to the maid 
that attends the gate and brings Simon Peter in. Peter 
comes directly to the fire, where the officers and serv- 
ants are warming themselves. And as Peter stands 
there warming himself by the fire, the light thereof 
reveals his features, and the gatekeeper coming up to- 
ward the fire observes him closely and inquires, “Art 
not thou also one of this Man’s disciples?” He denies 
and says, ‘‘I am not.” And he sits down. She looks 
upon him, and says, ‘‘And thou also wast with Jesus of 
Nazareth.” Peter says, *‘I know Him not, neither 
understand I what thou sayest.” He arises, and goes 
out of the light of the fire into the porch, or archway, 
and immediately the cock crows. It is now midnight. 

rather cluster of houses, has usually the form of a large 
hollow square, the four sides of which surround a roomy 
court, paved in some cases, in others planted with trees and 
ornamented with a lawn of soft green. ... In some 
houses there is also a fore-court, enclosed from the street 
by walls, and, in all, the inner court is reached by an arch- 
way through the front building — ‘the porch,’ in the narra- 
tives of the Gospels.” — Dr. Geikie. 


IX THE LIFE OF CHRIST. 


145 


The high priest now asks Jesus concerning His dis- 
ciples, and concerning His teaching. Jesus answers 
him : 

“I spake openly to the world; I ever taught in the 
synagoue, and in the temple, whither the Jews always re- 
sort ; and in secret have I said nothing. 

“Why askest thou me? ask them which heard me, what 
I have said unto them : behold, they know what I said.” 

Whereupon, one of the officers standing by strikes 
Jesus with the palm of the hand, saying, “Answerest 
thou the high priest so?” Jesus very calmly replies, 
“If I have spoken evil, bear witness of the evil : but if 
well, why smitest thou me?” 

After Peter has gone out into the “porch,” or arch- 
way, another maid, coming to warm, remarks to those 
about the fire, “This man was also with Jesus of Naz- 
areth.” When Peter returns to the fire, a man says 
to him, '‘Thou art also of them.” He answers, “Man, 
I am not.” 

Meanwhile, the chief priests and. rulers, and such 
of the *Sanhedrists as are present, are seeking false 
testimony upon which to condemn Jesus to death ; 
but find none that even they themselves consider suffi- 
cient. Though many willing witnesses come forward 
and offer to testify, no two of them agree in their 
statements. At last two come forward and volun- 
teer false testimony based on what Jesus said last 
Monday, alluding to the temple of His body, “Destroy 
this temple, and in three days I will raise it up.” But 

* This is not a meeting of the Sanhedrim, but an informal 
gathering — akin to a mob. 


14G 


TEE GREAT CRISIS 


even their statements do not agree : one says, “This 
Man said, I am able to destroy the temple of God, and 
to build it in three days” ; while the other says, “We 
heard Him say, I will destroy this temple that is made 
with hands, and within three days I will build another 
made without hands.” To use the language of Mark, 
“But neither so did their witness agree together.” 

This- is very exasperating to Caiaphas the high 
priest, so he stands up in the midst of the gathering, 
and asks of Jesus, saying, “Answerest thou nothing? 
What is it which these witness against thee?” 

But Jesus is silent in' His reply. 

Then the high priest puts Him on His oath, saying, 
“I adjure thee by the living God that thou tell us 
whether thou be the Messiah, the Son of God?” Jesus 
answers and says : ‘‘I am : and hereafter ye shall see 

the Son of Man sitting on the right hand of power, 
and coming in the clouds of heaven.” 

Then the high priest rends his garments, saying: 
“He hath spoken blasphemy; what further need have 
we of witnesses? Behold, now ye have heard his 
blasphemy. What think ye?” They answer and say, 
“He is guilty of death.” 

About an hour after the second denial, as Simon 
Peter warms himself by the fire, one affirms very 
confidently, saying, “Of a truth this man also was 
with him : for he is a Galilean.” And one says to 
Peter, “Surely thou art one of them: for thou art a 
Galilean, and thy speech agreeth thereto. Thy speech 
bewrayeth thee.” And a kinsman of Malchus, whose 
ear Peter cut off, says, “Did not I see thee in the gar- 


IN THE LIFE OF CHRIST. 


147 


den with him?” Then Peter denied for the third 
time, and cursed and swore, saying, k T know not the 
man. I know not this man of whom ye speak” — and 
immediately while he is yet speaking the cock crows 
the second time. And the Lord turns and looks upon 
Peter, and Peter remembers the word of the Lord, 
how He said unto him, “Before the *cock crows twice, 
thou shalt deny me thrice.” And Peter goes out, and 
weeps bitterly. 

It is now about 3 o’clock a. m., as shown by cock 
crowing. Although Caiaphas and his minions are 
thirsting for the blood of the Son of Man, they can 
do nothing further till morning. They have to wait 
and get permission from Pontius Pilate to convene 
the Sanhedrim. It is contrary to Jewish law for the 
Sanhedrim to meet at night; and contrary to Roman 
law for it to convene without permission from the 
procurator.! 

So the rulers retire, leaving Jesus in the hands of 
the officers and servants of the high priest, to be 
guarded by them till morning. And those that hold 

* Wilson’s position, that it meant, “before a watch trumpet 
shall sound” — that there were no roosters in Jerusalem — 
is not well taken. Authorities are all against him. It was 
only by the crowing of roosters that they knew when to 
sound the watch trumpet. 

t Remember that Judea was a subjugated province, under 
the rule of the Roman Empire. That the Sanhedrim could 
not convene at night, we learn from Salvador and other 
Jewish authorities. That it could not convene without con- 
sent of the Roman Governor, we learn from Josephus. 
“Jewish Antiquities,” Book 20, Chapter 9, Section. 1. 


148 


THE GREAT CRISIS 


Jesus mock Him and smite Him. They blindfold 
Him, and smite Him with their hands, saying, “Pro- 
phecy unto us, thou Messiah, Who it is that is smiting 
thee?” They buffet Him, and even spit upon our 
dear Lord. 

But Jesus is calm and serene, and remains silent. 

Note. — Three things were necessary for a meet- 
ing of the Sanhedrim (or Sanhedrin, as some, scholars 
spell it) in the time of Christ: 

1st. The consent of the Roman governor. 

2d. Daytime — about 9 a. m. 

3d. Their regular meeting place: — a hall in the 
temple enclosure. 

None of these points met in the informal gather- 
ing of the night of the Savior’s , arrest : but all met 
in the meeting of the Sanhedrim, the next day. 

1st. They received the consent of the governor, 
for they first led Jesus .from “Caiaphas to Pilate’s 
judgment hall,” and Pilate gave his permission for 
them to convene the Sanhedrim by saying, “Take Him 
and judge Him according to your law.” John 
18:28-31. 

2d. The time was correct: for by the time they 
could lead Jesus to the Praetorium, or judgment hall, 
thence to the temple, and convene the Sanhedrim, 
it would be about 9 a. m. 

3d. It was held in the proper place; for Judas 
came to them, and threw down the thirty pieces of 
silver in the temple. Matt. 27 :3-5. 

“The ijoom they met in was a rotunda, half of which 
was buik without the temple and half within ; that is, one 


1 Y THE LI EE OF CHRIST. 


149 


semi-circle was within the compass of the temple, the other 
semi-circle was built without, for the Senators to sit in, 
it being unlawful for any one to sit down in the temple. 
The right of judging in capital cases belonged to this court, 
and the sentence could not be pronounced in any other place 
but in the hall called Laschathaggazith, or the hall paved 
with stones” (Encyclopaedia Britannica). 

ORDER IN WHICH THE SANIIEDRISTS SAT. 

“The judges before whom Jesus was led, sat, turbaned, 
on cushions or pillows, in Oriental fashion, with crossed legs, 
and unshod feet, in a half circle ; Caiaphas, as high priest, 
in the center, and the chief, or oldest, according to prece- 
dence, on each side. The prisoner was placed, standing, 
before Caiaphas ; at each end of the semi-circle sat a scribe, 
to write out the sentence of acquittal or condemnation. 
Some bailiffs, with cords and thongs, guarded the accused, 
while a few others stood behind to call witnesses, and, at 
the close, to carry out the decision of the judges.” — Dr. 
Geikie. 

During all this time, Jesus was bound. According 
to the authorities, they bound a prisoner by tying his 
hands behind him and placing a rope on his neck 
with which to lead him. Jesus was thus bound from 
about 11 o’clock Wednesday night till 9 o’clock Thurs- 
day morning. When Jesus was arrested, John says 
they bound Him; the other Evangelists say they led 
Him. When He was taken to Pilate the first time, 
it is said they led Him ; and when He was taken thence 
into the council chamber, before the Sanhedrim, it is 
said they led Him ; which shows He was still bound. 
After the hearing before the Sanhedrim, it is said 
they bound Him, which shows that He was unbound 
after He was taken into that assembly. He was un- 
bound while on trial before Pilate, as shown from 


150 


THE GREAT CRISIS 


the fact that they undressed and redressed Him, and 
placed a reed in His hand. He was left unbound till 
they got ready to lead Him to the place of crucifixion. 
It is evident that He was taken before Pilate before 
His examination before the Sanhedrim, because John 
says He was taken from Caiaphas to the Praetorium. 
John is the only writer that records this fact, as he 
is the only one that says He was taken to Annas. 


CHAPTER IX. 


THE FIFTH DAY THURSDAY. 

“The God of Abraham, and of Isaac, and of Jacob, the 
God of our fathers, hath glorified his Son Jesus ; whom ye 
delivered up, and denied him in the presence of Pilate, when 
he was determined to let him go. 

“But ye denied the Holy One and the Just, and desired 
a murderer to be granted unto you ; 

“And killed the Prince of life, whom God hath raised 
from the dead; whereof we are witnesses.” — Peter, Acts 
3 : 13 - 15 - 

The chief priests and elders and officers left Jesus 
bound; and, very early Thursday morning, they lead 
him from the house of Caiaphas to the hall of judg- 
ment, called the Praetorium; but, as it is the day of 
the preparation for the- passover, they do not enter 
into the Praetorium, lest they be defiled, as they wish 
to eat the passover.* Therefore, Pilate comes out 

* In speaking of the Savior’s trials, Dr. Geikie says : 
“Pilate, also, had arrived from Caesarea to secure, in person, 
the preservation of order in the dangerous days of the feast. 
His quarters were in the new palace, built by Herod the 
Great, on Zion. It was the pride of Jerusalem. ‘The kinds 
of stone used in its construction/ says Josephus, ‘were count- 
less. Whatever was rare abounded in it. The roofs aston- 
ished every one by the length of their beams and the beauty 
of their adornment. Vessels, mostly of gold and silver, 
rich in chasing, shone on every side. The great dining-hall 
had been constructed to supply table-couches for three hun- 


152 


THE GREAT CRISIS 


upon the pavement in front of the judgment hall, and, 
seeing Jesus standing there bound, he inquires, “What 
accusation bring ye against this rnan?” 

They answer, “If he were not a malefactor, we 
would not have delivered him up unto thee/’ 

It being so unreasonable and so foreign to Roman 
jurisprudence, to send a prisoner without a specific 
charge alleged, Pontius Pilate refuses to take cogni- 
zance of the case, saying, “Take ye him, and judge 
him according to your law.” Acts 25 :2 7. 

The Jews say in reply, “It is not lawful for us to 
put any man to * death.” But by the time they are 
done speaking, Pilate has withdrawn into the judg- 
ment hall. 

Therefore, the elders, chief priest and scribes march’ 
with Jesus from the Praetorium to the temple, and 

dred guests. Others opened in all directions, each with a 
different style of pillar. The open space before the palace 
was laid out in broad walks, planted with long avenues of 
different trees, and in which was the place where Pilate’s 
judgment seat was placed, on an elevation known as the 
Gabbatha — the high place — from its being raised above the 
crowd, and as ’The Pavement,’ because it was laid, according 
to Roman custom, where judges sat, with a mosaic of colored 
stones. It was, very possibly, a permanent erection, square, 
or of crescent shape, of costly marble in keeping with the 
splendor so dear to Herod, its buifder; projecting from the 
front of the ‘Judgment Hall/ in the palace, and easily ac- 
cessible by a doorway from it. It was a maxim of Roman 
law that all criminal trials should be held on a raised 
tribunal, that all might see and be seen.’” (Dr. Geikie.) 

* The power to punish with death had, by the Romans, 
been taken out of the hands of the Jews. Their remark 
shows that they were determined that Jesus should die. 


h V THE LIFE OF CHRIST. 


153 


lead Him into their council chamber, where He is un- 
bound and undergoes a brief trial before the San- 
hedrim. They do not summon witnesses, for they 
have none that know anything against the prisoner. 
But knowing that Jesus has already confessed Himself 
to be the Son of God, they assume that He will do it 
again ; they, therefore, question Him : “Art thou 
the Messiah? Tell us.” 

Jesus says to them : “If I tell you, ye will not be- 
lieve : and if I also ask you, ye will not answer me, 
nor let me go. Hereafter shall the Son of Man sit 
on the right hand of the power of God.” 

Then they with united voice inquire, “Art thou then 
the Son of God?” 

He calmly replies, “It is as you say— I am.” 

Then, with one accord, they say, “What need we 
any further witness? for we ourselves have heard of 
his own mouth.” 

They then rebind the Savior, and propose to return 
with Him to Pilate. But, behold, as they emerge 
from the council chamber, Judas appears with his 
thirty shekels of silver in his hand, a victim of re- 
morse, and the picture of despair, overwhelmed with 
unbearable sorrow, as he exclaims, “I have sinned in 
that I have betrayed the innocent blood.” And he 
offers to return the thirty pieces of silver ; but the 
priests refuse to receive the money, saying, “What is 
that to us? See thou to that.” Judas hurls the money 
into the temple,* and falling headlong, he sobs with 

* The word is “naos,” meaning the temple proper — not 
“hier-os,” meaning the temple precincts or enclosure. 


154 


THE GREAT CRISIS 


indescribable anguish. Then as they lead Jesus away, 
lie rushes frantically away and hangs himself.* 

This has been a puzzle to critics and commentators. 
The best effort at reconciliation hitherto, has been to 
guess that the rope broke, and that the fall disem- 
boweled him. But the fact that the Greek says he 
“fell head foremost” is fatal to it. 

The true explanation is, that the statement of Peter, 
or some other eye-witness that related the facts to 
Luke, is a highly figurative expression, describing the 

* “Then Judas, which had betrayed him, when he saw that 
he was condemned, repented himself, and brought again the 
thirty pieces of silver to the chief priests and elders. 

“Saying, I have sinned in that I have betrayed the inno- 
cent blood. And they said, What is that to us? see thou 
to that. 

“And he cast down the pieces of silver in the temple, 
and departed, and went and hanged himself. 

“And the chief priests took the silver pieces, and said, It 
is not lawful for to put them into the treasury, because it 
is the price of blood. 

And they took counsel, and bought with them the potter’s 
field, to bury strangers in. 

“Wherefore that field was called, The field of blood, unto 
this day. 

“Then was fulfilled that which was spoken by Jeremy 
the prophet, saying, And they took the thirty pieces of silver, 
the price of him that was valued, whom they of the children 
of Israel did value; 

“And gave them for the potter’s field, as the Lord ap- 
pointed me.” Mat. 27:3-10. Spoken by Jeremiah, but 
written by Zechariah. 

“This man purchased a field with the wages of the 
wickedness, and falling head foremost, he burst in the mid- 
dle. and all his bowels were poured out. Acts x : 18. Em- 
phatic Diaglott, 


IN THE LIVE OF CHRIST. 


155 


awful anguish of Judas, in which his bowels poured 
out, so to speak. Let Scripture interpret Scripture. 
Similar expressions are used, in both the Old Testa- 
ment and the New: 

“His bowels did yearn upon his brother ; and he sought 
where to weep.” Gen. 43 : 30. 

‘I am poured out like water, and all my bones are out of 
joint; my heart is like wax; it is melted in the midst of 
my bowels.” Psalm 22 : 14. 

“Mine eyes do fail with tears, my bowels are troubled, 
my liver is poured upon the earth.” Lam. 1:20; 2: 11. See, 
also, Psalm 109:18; Josh. 7:5; Phil. 2:1; Col. 3:12; Job 
16 ; 13 ; Esther 7 : 8. 

The word “bowels” was used as a metaphor for the ten- 
derest emotions, just as we use the word “heart.” 

For a fuller discussion of Judas, see “The Devil — His 
Origin and Overthrow.” Morgantown,. W. Va. The Acme 
Pub. Company. Price, 25 cents. 

After binding Jesus, the whole multitude arise and 
lead Him unto Pilate. But they do not inform Pilate 
that they have tried the prisoner according to their 
own law, as he had told them to do, and have con- 
demned Him to death for blasphemy, and now ask 
him, as the Roman governor, to confirm the sentence. 
No; they accuse Jesus of treason against the Roman 
Empire. As Jesus stands in the presence of the gov- 
ernor for the second time, His accusers say : 

“We found this man perverting the nation, and forbidding 
to pay tribute to Caesar, saying that he himself is the Mes- 
siah, a King.’ 

Pilate stands and looks upon Jesus, giving Him to 
understand that He has a right to be heard in His own 


THE (JR EAT CRISIS 


150 

defense. But Jesus stands silent before him. As the 
priests and rulers multiply their accusations, Jesus re- 
mains silent. Then Pilate says unto him, 

“Answerest thou nothing? behold, how many things they 
testify against thee?” 

To the great astonishment of the governor, Jesus 
still remains silent, and “answers to never a word.” 
*Pilate marvels greatly, and returns into the judg- 
ment hall, calling upon Jesus to follow him. Jesus 
enters, and stands before the governor. Pilate has 
Him unbound, and inquires, “Art thou the king of 
the Jews?” 

This question cannot be answered, Yes or No. For 
Jesus is a king, in one sense ; but not in the sense of 
the accusation. So Jesus answers that question by 
asking another: “Sayest thou this thing of thyself, or 
did others tell it thee of me?” 

Pilate curtly replies: “Am I a Jew? Thine own 


* “He withdrew into the interior of the prsetorium, and 
had Jesus summoned thither. We observe in the sequel, that 
the Roman judge alternately occupies a threefold position. 
When he speaks to the Jews about the proceedings, he is 
standing without on the square, in front of the palace, among 
them. When he undertakes the judicial hearing, he with- 
draws with the accused, and with the witnesses who take 
part in the proceeding, into the judgment-hall, carefully, no 
doubt, attended by some representatives of the complainants. 
But when he declares the judicial sentence, he mounts the 
judgment-seat, which is erected on a consecrated foundation 
on the elevated stone platform.” (Lange’s Life of Christ, 
Yol. IV, p. 341.) 


IN THE LIFE OF CHRIST. 


157 


nation and the chief priests have delivered thee unto 
me: what hast thou done?” Jesus answers: 

“My kingdom is not of this world: if my kingdom were 
of this world, then would my servants fight, that I should 
not be delivered to the Jews : but now is my kingdom not 
from hence.” 

Pilate inquires, “Art thou a king, then?” 

Jesus replies: 

“It is as thou sayest. I am a King. To this end was I 
born, and for this cause came I into the world, that I should 
bear witnes unto the truth. Every one that is of the truth 
heareth my voice. 

“Pilate saith unto him. What is truth ?” And when 
he has said this, he comes out again unto the Jews, and 
saith unto them, “I find in him no fault at all. 

“But ye have a custom, that I should release unto you 
one at the passover: will ye therefore that I release unto 
you the King of the Jews?” 

For he knows that through envy they have deliv- 
ered Him. They exclaim, “No! No!” “And they 
are the more fierce,” to use the language of Dr. Luke, 
saying, “He stirreth up the people, teaching through- 
out all Judea, beginning from Galilee to this place.” 

Pilate thinks he sees a chance to unload the respon- 
sibility. When he hears of Galilee, he asks if the pris- 
oner is a Galilean. Being informed that he is, and 
knowing that Galilee belongs to the jurisdiction of 
Herod, and that Herod and his staff are now in Jeru- 
salem, attending the feast of the passover, he resolves 
to transfer the case to Herod’s court and have done 
with it. He accordingly sends Him to Herod,, with- 
out delay. But Plerod and his men of war set Him 


158 


THE GREAT CRISIS 


at nought, array Him in gorgeous robes, and send 
Him back to Pilate.* 

When Jesus and His accusers return to Pilate’s 
praetorium, they find the multitude clamoring for the 
governor to release a Jewish prisoner unto them, as 
the boon of the passover, it being the custom to re- 
lease one at each paschal feast. The people seized 
upon the opportunity to call the governor’s attention 
to this matter while Jesus and His accusers were gone 
to Herod, carrying the absorbing interest of that case 
with them ; and they clamor still louder when they see 
the officers returning with that distinguished prisoner. 

The friends of Barabbas,f a noted criminal, who 
committed murder in an insurrection, are interesting 
themselves in his behalf, knowing that it is his only 
chance for life and liberty. 

When Pilate sees Jesus brought back — Herod hav- 

* And when Herod saw Jesus, he was exceeding glad: 
for he was desirous to see him of a long season, because he 
had heard many things of him: and he hoped to have seen 
some miracle done by him. 

“Then he questioned with him in many words; but he 
answered him nothing. 

“And the chief priests and scribes stood and vehemently 
accused him. 

“And Herod with his men of war set him at nought, and 
mocked him, and arrayed him in a gorgeous robe, and sent 
him again to Pilate. 

“And the same day Pilate and Herod were made friends 
together: for before they were at enmity between them- 
selves. Luke 23 : 8-12. 

t “Some very ancient authorities cited by Origen, read 
‘Jesus, the son of Abbas/ which Michaelis says is undoubted- 
ly the original reading / 5 — Emphatic Diaglott. 


IN THE LIFE OF CHRIST . 


159 


ing treated the matter lightly; but withal having found 
nothing against the prisoner — he thinks he sees an 
easy way to dispose of the case at once. He will re- 
lease Him as the boon of the passover. So he calls 
together the chief priests and rulers of the people, and 
proposes a compromise. He says to them: 

“Ye have brought this man unto me, as one that per- 
verteth the people: and behold, I, having examined him be- 
fore you, have found no fault in this man touching those 
things whereof ye accuse him; no, nor yet Herod: for I 
sent you to him : and lo, nothing worthy of death is found 
in him. I will therefore chastise him, and release him. 
(For of necessity he must release one unto them at the 
feast.) But they cry out all at once, ‘Away with this man, 
and release unto us Barabbas.’ ” (A notable prisoner, who 
for a certain sedition made in Jerusalem, and for murder, 
is now lying in prison.) 

Thereupon, Pilate, desiring to release Jesus, speaks 
again to them, and inquires, “What will ye then that 
I shall do unto Him whom ye call the King of the 
Jews?” And they cry out, “Crucify him! Crucify 
Him!” Pilate replies, “Why, what evil hath he done?” 
And, receiving no answer, Pilate says, for the third 
time, “I have found no cause of death in him.” No 
offense against Roman law. Then, with a determina- 
tion worthy of a firmer man, he says emphatically: 

“I will chastise him, and let him go!” 

So saying, Pilate abruptly returns into the judg- 
ment hall, and orders Jesus scourged. The soldiers 
scourge Him with a gusto of delight. Then they 
plat a crown of thorns, and place it on His head. And 
they put on Him a purple robe. And they smite Him 
with their hands, saying, “Hail, King of the Jews !” 


160 THE- GREAT: CRISIS \ 

Then Pilate comes forth again, and says, '“Behold; 
I bring him forth unto you, that ye may know that I 
find no fault in him.” No crime against the Roman 
law: 

As Pilate comes forth, the multitude earnestly and 
loudly call ; upon him to do as he has ever done, and 
release a man unto them. They call loudly, and loud- 
er still, “A man, a man f a man! Release a MAN!” 

Then Jesus comes forth wearing the crown of 
thorns, and the purple robe. And Pilate saith unto 
them : 

“BEHOLD THE MAN!” 

By which he means, “Behold the man that I propose 
to release unto you.” As*much as to say, “You are 
yelling for a man — here he is! See!” 

When the priests and officers see Jesus, they cry 
out, “Not this man! but Barabbas!” “What then 
shall I do with Jesus, called the Messiah?” They 
cry out, “Crucify him! Crucify Him!” Then Pilate, 
in a spasm of desperation, thunders in their ears, 
“Take ye him, and crucify him : for I find no fault in 
him.” The Jews answer him, “We have a law: arid 
by our law he ought to die, because he made himself 
the Son of God.” 

When Pilate hears this, he is more fearful than 
ever, and goes again into the judgment hall, and in- 
quires of Jesus, “Whence art thou?” But Jesus 
rriakes no reply. Then saith Pilate unto Him, “Speak- 
est thou not unto me? KnOWest thou not that I have 
power to crucify thee, and have power to release 
thee?” 


IN THE LIFE OF CHRIST. l6l 

Jesus answers, “Thou couldst have no power at ah 
against me, except it were given thee from above: 
therefore, he that delivered me unto thee hath the 
greater sin.” Greater than otherwise, because sin 
against higher authority. 

Pilate wishes to release Jesus, but he desires to do 
so with the consent of the Jews. He therefore comes 
forth and makes another effort. But this effort proves 
fruitless. The Jews cry out, saying, “If thou let this 
man go, thou art not Caesar’s friend : whosoever mak- 
eth himself a king speaketh against Caesar.”* 

When Pilate hears that saying, and begins to real- 
ize that he may lose his office, and possibly his head, 
he brings Jesus forth, and sits down on the judgment 
seat to pronounce sentence against Him. It is the 
preparation for the passover, and about the sixth hour 
—high noon — 12 m. (Here, again, let Scripture in- 
terpret Scripture. John, the writer who says it was 
about the sixth hour, when Pilate sat down on the 
judgment seat, uses the same expression in reference 
to the noon hour when Jesus rested at Jacob’s well in 

* John says, “from thenceforth Pilate sought to release 
him.” But he is now powerless to do so. He made his 
fatal mistake, when he offered a compromise, and made bad 
matters worse when he scourged Jesus, without a com- 
promise. Now, when the Jewish officers threaten to report 
him to Caesar, Pilate must yield to their wishes. For when 
.Caesar asks him, “Why did you let that kingly pretender 
go?” he cannot say he was innocent, for then Caesar will 
inquire, “Why did you scourge ah innocent man?” These 
cunning Jewish priests and politicians have Pilate, in a 
hole. They can go to Rome and maintain against him that 
he either scourged an innocent man, or released a guilty one. 


162 


THE GREAT CRISIS 


the heat of the day : “ Jesus therefore, being wearied 

with his journey, sat thus on the well: and it was 
about the sixth hour.” John 4:6.) 

Pontius Pilate has now taken his place on the judg- 
ment seat, for the first time since the trial began. He 
does not take this seat till he is ready to pronounce 
sentence. And up to this time he has had no idea of 
pronouncing sentence against Jesus of Nazareth. But 
now he feels forced to condemn the prisoner, and pre- 
serve his office. And he thinks he is now ready to do 
so. But an unforeseen circumstance occurs which 
causes a further delay. 

When he has sat down on the judgment seat, his 
wife sends word unto him, saying, “Have thou noth- 
ing to do with that just man: for I have suffered 
many things this day in a dream because of him.” 

Poor Pilate! His mind is divided. His heart is 
rent and torn asunder by conflicting influences and 
contending emotions. His conscience, and the love of 
wife, and the love of justice, say, Acquit Jesus; but 
the fear of Rome, t and the love of pelf and power say, 
Condemn Him. The love of office, and self-preserva- 
tion just tilted the beam, and placed him on the judg- 
ment seat to condemn the prisoner; but this message 
from his loving wife overbalances all that, and brings 
the scale to an equipoise. What can he do? If he 
acquits Jesus after having scourged Him, he has Em- 
peror Caesar to reckon with. If he condemns him, he 
has Mrs. Pilate to reckon with. He must do some- 
thing to gain time to think. He hastily decides to 
submit the question to the suffrage of the people. So 


IN THE LIFE OF CHRIST. 


163 


he inquires, “Which of the two will ye that I release 
unto you, *Jesus Barabbas, or Jesus Messiah ?” 

By acclamation they choose Barabbas. Pilate saith 
unto them, “What shall I do then with that Jesus 
who is called Messiah?” They all cry out and say, 
“Let him be crucified.” The governor says, “Why, 
what evil hath he done?” But they cry out the more, 
saying, “Let him be crucified,” 

This crowd is composed of the rabble of Jerusalem, 
so far as the common people are concerned. They are 
not filled with enmity toward Jesus of Nazareth, as 
the priests and rulers in Israel; but they are friends 
and partisans of Jesus Barabbas, and they wish him 
released. They care not who dies, innocent or guilty, 
just so the life of this desperado is preserved. And 
the envious priests and politicians have instructed 
them to drop the name Jesus , and just call the name 
Barabbas. Accordingly, the name “Barabbas!” rends 
the air. It is vociferated alike by priests and people. 

Rising above the din and confusion, we hear the 

* Dr. Adam Clarke says : “In some manuscripts, and in 
the Armenian and Syriac, this man has the surname of Jesus. 
Prof. Birch has discovered this reading in a Vatican man- 
uscript, written in 949, and numbered 354, in which is a mar- 
ginal note which has been attributed to Anastasius, bishop of 
Antioch and to Chrysostom, which asserts that in the most 
ancient manuscripts the passage was as follows : ‘Which of 
the two do you wish me to release unto you, Jesus Barabbas, 
or Jesus who is called Christ?’ As Jesus was a very com- 
mon name among the Jews, and as the name of the father 
was often joined to that of the son, as Simon Barjonah, so 
it is probable it was the case here, Jesus Barabbas, Jesus, son 
of Abba or Abbiah.” This makes the history very plain. 


164 


THE GREAT CRISIS 


voice of Pilate, exclaiming, “Behold your king!” But 
they are instant and insistent, with loud voices, ex- 
claiming, “Away with him! Away with him! Crucify 
him!” 

Pilate saith unto them, “Shall I crucif) your king?” 
The chief priests answer, “We have no king but 
Caesar.” 

Pilate would say more, but priests and people yell 
so much and so loud, and create so much tumult and 
confusion, the governor cannot be heard. To get at- 
tention, he must do something that can be seen. He 
has a basin of water brought to him, and he washes 
his hands before the multitude, saying, “I am inno- 
cent of the blood of this just person. See!” Then 
all the people answer and say, “His blood be on us, 
and on our children.” 

Pilate now takes them at their word. He releases 
Barabbas unto them. And having already scourged 
Jesus, he delivers Him up to be crucified. So reads 
the Greek — having previously scourged Jesus, is the 
principal reason why Pilate is constrained to yield to 
the importunity of the Jews, and allow Him to be 
crucified. 

During all the confusion and commotion, and the 
mockery that follows, Jesus is as serene as the sum- 
mer, and as calm as the placid waters of Galilee. 

*Now the soldiers of the governor take Jesus into 
the common hall, and gather unto Him the whole 

* It was qontrary to Roman law to crucify a prisoner the 
day of his conviction. The crucifixion of Jesus, therefore, 
was deferred till the next day. 


IN THE LIFE OF CHRIST. 165 

band of soldiers— a cohort of five hundred men. They 
have the night before them, and they make sport of 
Jesus, for their own vicious amusement. They strip 
Him of His clothing, and put upon Him a Scarlet 
coat and a purple robe. And when they have platted 
a crown of thorns, they put it upon his head, and place 
a reed in His right hand; and they bow the knee be- 
fore Him, in mockery, saying, “Hail, King of the 
Jews!” And they spit upon Him, and take the reed 
and smite Him on the head. 

Thus these Roman soldiers treat a prisoner whom 
it is their duty to guard and protect, rendering Him 
as comfortable as practicable under the circumstances. 
But they finally re-clothe Him with His own gar- 
ments, and all rest till morning. 

Where are the pious priests and people who hound- 
ed Jesus to prison and to judicial condemnation? 
They are eating the passover ; for they refused to enter 
the praetorium lest they be defiled, that they might 
eat the paschal lamb : and now they are certainly eat- 
ing it. And tomorrow they will come out and enjoy 
the sight of the sufferings of their victim on the cross, 
oblivious to the fact that He is the true paschal Lamb, 
sacrificed for their sins and the sins of the whole 
world. 

Note. — The prophet Isaiah, in a wonderfully minute and 
graphic prediction concerning the Messiah, says, “He was 
taken from prison and from judgment.” Isaiah 53:8. 

Modern translators and commentators are disposed to 
change the reading, and leave out the word prison, because 
they do not know of any place for its fulfillment. But 
here is a place for fulfillment. It is not likely the soldiers 


166 


THE GREAT CRISIS 


mocked him all night. They would become satiated after 
awhile, and wish to imprison him, and take some rest them- 
selves. A vaulted hall has recently been discovered in 
Jerusalem, supposed to have been the place where Jesus was 
scourged, and in which he is supposed to have been im- 
prisoned, at some stage of the trial, or afterward. See 
Modern Speech, New Testament, Jno. 19:4, footnote. 

If Jesus was not imprisoned, it is a remarkable fact that 
he endured every indignity and suffering that his apostles 
were afterward called upon to endure, except imprisonment. 

Accepting the conclusion that Jesus was tried on Thurs- 
day and crucified on Friday, throws a flood of light on this 
awful tragedy, and causes all the recorded facts to dove- 
tail together most wonderfully. 

For all these trials and the crucifixion to have taken place 
between 6 a. m. and 9 a. m. was an utter impossibility. And 
in that event the sodiers would have had no time to call 
together the whole band of soldiers, and undress and dress 
and leisurely mock and abuse the Savior. And the Roman 
law would have been violated, which forbids crucifixion the 
day of conviction. 

I do not pause to refute all the errors taught on this 
subject, but state the truth believing it will commend itself 
to the readers. 

As darkness is dispelled by the entering light, so error 
disappears before the rising sun of truth. “Amicus Caesar, 
amicus Brutus, sed major veritas ” 




























































♦ 









CHAPTER X. 


THE SIXTH DAY— FRIDAY. 

“He was oppressed, and he was afflicted, yet he opened 
not his mouth : he is brought as a lamb to the slaughter, and 
as a sheep before her shearers is dumb, so he openeth not 
his mouth. He was taken from prison and from judgment : 
and who shall declare his generation? for he was cut off 
out of the land of the living: for the transgression of my 
people was he stricken. And he made his grave with the 
wicked, and with the rich in his death: because he had done 
no violence, neither was any deceit in his mouth.” Isaiah 
53 : 7 " 9 

“Because Christ also suffered for us, leaving us an ex- 
ample, that ye should follow his steps : 

“Who did no sin^ neither was guile found in his mouth: 

“Who, when he was reviled, reviled not again; when he 
suffered, he threatened not; but committed himself to him 
that judgeth righteously: 

“Who his own self bare our sins in his own body on the 
tree, that we, being dead to sins, should live unto righteous- 
ness; by whose stripes ye were healed.” I. Pet. 2:21-24. 

“Christ hath redeemed us from the curse of the law, be- 
ing made a curse for us : for it is written, Cursed is every 
one that hangeth on a tree.” Gal. 3:13. 

“The God of our fathers raised up Jesus, whom ye slew 
and hanged on a tree. 

“Him hath God exalted with his right hand to be a 
Prince and a Saviour.” Acts 5 : 30. 

“And we are witnesses of all things which he did both 
in the land of the Jews, and in Jerusalem; whom they slew 
and hanged on a tree.” Acts 10 : 39. 

“And though they found no cause of death in him yet 
desired they Pilate that he should be slain. 


168 


THE GREAT CRISIS 


“And when they had fulfilled all that was written of 
him, they took him down from the tree, and laid him in a 
sepulchre.” Acts 13 : 28, 29. 

“Who for the joy that was set before him endured the 
cross, despising the shame.” Heb. 12:2. 

Very early Friday morning great crowds are gath- 
ering around Pilate’s judgment hall, called the prae- 
torium. This includes the friends and enemies of 
Jesus, and morbidly curious spectators. Jesus, bear- 
ing His cross, is led forth to be crucified. And two 
others, malefactors, are led with Him to be put to 
death. The crowds follow Him— a great company 
of, people, and many women bewailing and lamenting 
Him. Everybody seems to be moving toward the 
place of crucifixion. There is only one lone traveler 
moving in the opposite direction. 

As they come out they meet one Simon of Cyrene, 
the father of Alexander and Rufus, coming out of the 
country. The soldiers halt him, and turn him the 
other way. And the gallant centurion, out of com- 
passion for the weeping women, and because he knows 
Jesus is a righteous man suffering unjustly, allows 
the sodiers to take the cross-beam from off the pris- 
oner, and compel Simon to carry it. While they are 
halted placing the *crosspiece on the Cyrenian, Jesus 

* The pictures which represent Jesus as crucified on a 
post, and as carrying the same till he falls exhausted under 
the weight of it, are very misleading. For he was able to 
make this speech, and Paul and Peter both say distinctly 
and repeatedly, that he was crucified on a tree. It was the 
cross-beam that he carried. That they sometimes crucified 
on a tree; see Gibbon’s Decline and Fall of the Roman Em- 
pire, Vol. 3. page 141. 


IN THE LIFE OF CHRIST. 


169 


turns around, and thus addresses the weeping women : 

“Daughters of Jerusalem, weep not for me, but weep 
for yourselves, and for your children. 

“For behold, the days are coming, in which they shall say, 
Blessed are the barren, and the wombs that never bare, 
and the breasts that never gave suck. 

“Then shall they begin to say to the mountains, Fall on 
us; and to the hills. Cover us. 

“For if they do these things in the green tree, what shall 
be done in the dry?” Luke 23:28-31, Revised Version. 

If Jesus were disposed to slip through the crowd 
and escape, as He did on a former occasion (Luke 
4:28-30), He now has a fine opportunity for the un- 
dertaking; but He is going voluntarily to death, as 
a willing sacrifice for man, sustained by the “joy set 
before Him.” He can at any time summon twelve 
legions of angels to rescue Him, if He so desires. 

They now move on till they arrive at a place, near 
the city, called the Skull — Hebrew, Golgotha ; Greek, 
Cranion; Latin, Calvary. Here they give Jesus vine- 
gar to drink, mingled with gall. He touches it to His 
lips, but does not drink. Then they offer Him wine 
mixed with myrrh, but He refuses to receive it. They 
take the cross from Simon and fasten it securely to a 
tree. They place a large peg or spike in the side of 
the tree, as a saddle for the prisoner to sit upon. 
Then four soldiers strip Jesus of His clothing and sit 
Him upon the peg, with His back against the tree. 
Then each of the four take a hand or a foot, placing 
the backs of His hands against the cross-beam above 
Him, and draw up His knees till the soles of His feet 


170 


THE GREAT CRISIS 


rest flat against the tree. Then simultaneously they 
drive nails and spikes through hands and feet. And 
Jesus exclaims: “Father, forgive them; for they 
know not what they do!” 

Then the soldiers take His outer garments and di- 
vide them into four parts, to every soldier a part ; but 
His under garment they find to be without seam, wov- 
en throughout, and they say, “Let us not rend it, but 
cast lots for it, whose it shall be.” And they cast 
lots. Matthew and John, who are both present, attest 
the truth of this, and say it fulfills the prophecy of 
Scripture : ‘‘They parted my raiment among them 
and for my vesture they did cast lots.” 

It is now the third hour of the day — nine o’clock. 

The four soldiers sit down and watch Jesus. And 
an inscription, which Pilate has written on a white 
board, is set up Over Him upon the cross: 


Outos esriv 



Hie est 

Jesus Nazarenus 
Rex 

Ju decorum 


D'lirrn 




ISd 


IN THE LIFE OF CHRIST. 


171 


“This is Jesus of Nazareth, the king of the Jews.”* 

This title is read by many of the Jews, for the place 
of crucifixion is nigh to the city, and it is written in 
Hebrew, and in Latin, and in Greek.! The chief 
priests of the Jews go hurriedly to Pilate, and say: 
“Write not, The King of the Jews; but, that he said, 
I am King of the Jews.” Pilate replies, “What I 
have written, I have written!” 

In the meantime, they crucify the two malefactors, 
one on each side of Jesus. And the people stand be- 
holding. And the rulers, who also stand among the 
people, deride the crucified Savior, saying : “He saved 
others : let him save himself, if he be the Messiah, the 
chosen of God.” Some of the soldiers also mock 
Him, coming to Him and offering Him vinegar, say- 
ing: “If thou be the king of the Jews, save thyself.” 
And even one of the malefactors, hanging on a cross 
by His side rails on Him, saying: “If thou art the 
Messiah, save thyself and us.” But the other one 
rebukes that one, answering: “Dost thou not even 
fear God, since thou art under the same Sentence? 


* It will be noticed that each inscription bears first place : 
the Greek, because it reads from left to right; the Hebrew, 
because it reads from right to left; the Latin, because it 
occupies the central position as the official language of the 
country. 

t Luke says it was written in Greek, and Latin, and 
Hebrew : because he was a Greek, and Greek reads from left 
to right. John says it was written in Hebrew, and Latin, 
and Greek — Revised Version — for he was a Hebrew, and 
Hebrew reads from right to left. This affords a most 
beautiful harmony. 


172 


THE GREAT CRISIS 


And we, indeed, justly; for we receive what is due 
for the deeds we have done; but this man has done 
nothing amiss.” And he says to Jesus: “Remember 
me when thou comest in thy kingdom.” Jesus re- 
plies, “Indeed I say to thee, This day thou shalt be 
with me in paradise.”* 

John is standing near the cross. Also, Mary the 
mother of Jesus, and some other women. Seeing his 
mother and the beloved disciple standing near, Jesus 
says to His mother, “Woman, behold thy son !” Then 
he says to John, “Behold thy mother!” And from 
that day that disciple takes her as his own.t 

They that pass by revile the suffering Savior, wag- 
ging their heads, and saying: 

“Thou that destroyest the temple, and buildest it in three 
days, save thyself. If thou be the Son of God, come down 
from the cross. 

“Likewise also the chief priests mocking him, with the 
scribes and elders, say, 

“He saved others; himself he cannot save. If he be the 
King of Israel, let him now come down from the cross, and 
we will believe him. 

“He trusted in God: let him deliver him now, if he will 
have him : for he said, I am the Son of God.” 

But now a terrible phenomenon strikes terror to 
these mockers and revilers! It is now the sixth hour 
(noon), and behold, an awful darkness covers the 


* The quotations are from the Emphatic Diaglott, with 
which the Revised Version agrees substantially. 

t Not his own home, as the common version has it: for 
the word is not in the Greek, and John had no home in 
Jerusalem. 


IN THE LIFE OF CHRIST. 


173 


whole land, and the sun at its zenith is darkened and 
gives no light, and the veil of the temple is rent in 
the midst!* 

This gloomy darkness continues three hours, ex- 
tending to the ninth hour — 3 o’clock p. m. An awful 
stillness prevails. But, as the ninth hour draws near, 
Jesus breaks the solemn silence, by exclaiming aloud, 
in the Hebrew tongue : “Eli, Eli, lama sabachthani ?” 
That is to say, “My God ! My God ! Why hast Thou 
forsaken me?”t 

Some of the bystanders, hearing this, say, “Be- 


* The priests in the temple could not see that the sun was 
darkened, but they were terror-stricken to see the rent place 
in the middle of the vail — which they viewed by the light 
of the golden lamps. 

t Quoting the Twenty-second Psalm. We do not know 
whether he quoted the whole Psalm; but if he did, he re- 
peated several predictions that were then being fulfilled : 

“They that see me laugh me to scorn : they shoot out the 
lip, they shake the head, saying, He trusted on the Lord 
that he would deliver him : let him deliver him seeing he 
delighted in him.” 

“My strength is dried up like a potsherd; and my tongue 
cleaveth to my jaws; and thou hast brought me into the dust 
of death.” 

“The assembly of the wicked have inclosed me : they 
pierced my hands and my feet.” 

“They look and stare upon me. They part my garments 
among them, and cast lots upon my vesture.’ 

“All the nations of the earth shall remember and turn 
unto the Lord: and all the kindred of the nations shall 
worship before thee.” 

“They shall come, and shall declare his righteousness 
unto a people that shall be born, that he hath done this,” 


174 


THE GREAT CRISIS 


hold, he calleth for Elijah !” Others say, ‘‘Let be ; let 
us see whether Elijah will come to save him.” 

Then, Jesus knowing that all things are now ac- 
complished, that the ^Scripture may be fulfilled, He 
saith, “I thirst.” There is a vessel full of vinegar 
sitting there : and one runs and fills a sponge with the 
vinegar, and placing it on a reed of hyssop, puts it to 
His mouth. When Jesus has moistened His lips, He 
triumphantly exclaims with a loud voice : 

“IT IS FINISHED!” 

Then, in a lower tone, He calmly and reverently 
says: “Father, into thy hands I commend my spirit.” 
And bowing His head, He gives up His spirit. 

And, behold ! the vail of the temple is rent in two 
from the top to the bottom, and the earth does quake, 
and the rocks are rent asunder. 

With the rending of rocks and the quaking of the 
earth, the darkness disappears : and there hangs Jesus 
on the central cross, silent in death. 

The watchers see, and fear greatly; and the cen- 
turion commanding exclaims: “Certainly this was a 
righteous man. Truly this was the Son of God!” 

The rulers and scoffers have disappeared. And 
all the people who remain after the darkness, and 
come together to this sight, now beat their breasts and 
return. But all the friends and acquaintance of Jesus, 
and the women that followed Him from Galilee, pause 
in the distance, and stand to take one last lingering 
look. 


* Psalm 42 : 2, 


IN THE LIFE OF CHRIST. 


175 


Now the Jews, because it is the preparation, that 
the bodies may not remain upon the cross on the Sab- 
bath (for today is a high Sabbath) beseech Pilate 
that their legs may be broken, and that they may be 
taken away. Then the soldiers come and break the 
legs of the two malefactors ; but when they come to 
Jesus, they see that He is dead already, so they do not 
break His legs. But one of the soldiers with a spear 
pierces His side, and forthwith there flows therefrom 
both blood and water. The Apostle John sees it, and 
attests the truth thereof, saying it is done that the 
Scripture may be fulfilled, “A bone of him shall not 
be broken.” Also, the Scripture which saith, “They 
shall look on him whom they pierced.” 

Behold, a secret disciple of Jesus, who has hereto- 
fore timidly remained in the background, now comes 
to the front. He is a rich man of Arimathea, named 
Joseph. He is himself waiting for the kingdom of 
God. He is a good man, and a just. Though he is 
a member of the Sanhedrin, he is an honorable coun- 
selor, and one who never consented to the condemna- 
tion of Jesus. Though hitherto concealing his dis- 
cipleship for fear of the Jews, he now goes boldly 
to Pilate and requests the body of Jesus that he may 
give it burial. Pilate wonders whether he is already 
dead. He calls in the centurion to ascertain the fact, 
and being assured by that officer that he has been dead 
for some time, he grants Joseph’s request. He comes 
therefore to take the body of Jesus. 

And there comes also Nicodemus (who came to 
Jesus the first night) bringing a mixture of myrrh and 


176 


THE GREAT CRISIS 


aloes, about a hundred pounds. And the two take the 
body of Jesus and wrap it in clean linen cloths with 
the spices, according to the Jewish burial custom, and 
lay it in a new tomb belonging to Joseph, which he 
has had hewn in a rock in a garden, near the scene of 
the crucifixion. In this tomb never man before was 
laid. When they have respectfully placed the body 
of Jesus within, they roll a great stone to the door of 
the sepulcher and depart. And the Sabbath is ap- 
proaching. 

Many women who came with Jesus from Galilee, 
and witnessed the crucifixion, have followed and seen 
the sepulcher, and how His body was laid. And there 
is Mary Magdalene, and Mary the mother of James 
and Joses, sitting over against the sepulcher. 

*Now the chief priests and Pharisees come togeth- 
er unto Pilate : 

“Saying, Sir, we remember that that deceiver said, while 
he was yet alive. After three days I will rise again. 

“Command therefore that the sepulchre be made sure 
until the third day, lest his disciples come by night, and steal 
him away, and say unto the people, He is risen from the 
dead: so the last error shall be worse than the first. 

“Pilate saith unto them, Ye have a watch: go your way, 
make it as sure as ye can.” 

So they go and make the sepulcher sure, sealing 
the stone, and placing guards around it. 

* Matthew says it was the day that followed the prepara- 
tion — that is, the preparation for the Passover, on which 
Jesus was tried. He was crucified on the preparation for 
the Sabbath, and the guards were placed the same day, for 
the priests and Pharisees would not leave the tomb one 
night unguarded, for fear the body might be stolen that 
night. 


IN THE LIFE OF CHRIST. 


177 


On leaving the tomb, the Galilean women go and 
prepare spices and ointments, and rest during the 
Sabbath according to the commandment. 

ELI, LAMA SABACTHANI. 

When Jesus hung upon the tree, 

And groaned, and bled, and died, 

Through untold love for you and me, 

In agony he cried: 

“Eli, lama sabacthani !” * 

The nails did pierce his hands and feet, 

The thorns did press his brow ; 

His lovely voic$, in accents sweet, 

So sadly sounded now : 

“Eli, lama sabacthani !” 

His pain and torture were complete, 

And anguish knit his brow ! 

The blood did bathe his hands and feet, 

His aching head did bow : 

“Eli, lama sabacthani!” 

Thick darkness reigned, all round the place, 

From six — the hour — till nine! 

The noon-day sun had hid his face, 

And did refuse to shine ! 

“Eli, lama sabacthani!” 

His body he resigned to death — 

He felt affliction’s rod — 

And with his last expiring breath, 

Resigned his soul to God: • 

“Eli, lama sabacthani !” 

The earth did quake, the rocks did rend — 

All nature stood aghast ! 

That awful anguish had an end — 

That piercing cry had passed. 

“Eli, lama sabacthani /" t 


* I abbreviate for the sake of the measure. 
tAramaic — pure Hebrew would be “azabthani” 


178 


THE GREAT CRISIS 


NOTES. 

The Jews had a Roman guard appointed for the security 
of the temple. During festivals it was removed from the 
castle of Antonio to the outer court of the temple, to quell 
any tumult that might arise. This guard was placed around 
the tomb. 

The tomb was an artificial cave, hewn in the side of an 
immense rock, on a hillside. To the door of this a large 
stone was rolled, and the Roman seal attached to the ex- 
tremities of a cord, or leathern band, placed across the front. 
It was death to remove it or break it. 

Where the word “sabbath” occurs in Matthew 28: 1, it 
is plural, “sabbaths.” Also, in several other places. Here 
the word “week” is also sabbaths in the Greek. The word 
“sabbath,” singular and plural, is found in the Greek New 
Testament sixty-eight times. The word is transferred, like 
baptizo, fifty-nine times — Sabbaton, Sabbath; and Sabbata, 
Sabbaths. But it is translated nine times by the word 
“week !” In the following seven places, “week” stands for 
plural Sabbaths in the Greek : Matt. 28:1; Mark 16:2; 
Luke 24:1; John 30:1, 19; Acts 20:7, and I. Cor. 1652; 
and in the following two places, it stands for one single 
Sabbath only ! for one single day ! Luke 18 : 12, and Mark 
16 : 9. And five of these strange translations are in the 
account of our Lord’s resurrection ! If it was right to 
transfer' the Sabbath in fifty-nine places why not have done 
so in the other nine? In ten places, the plural Sabbaths in 
the Greek is transferred into the singular Sabbath in the 
English. Instead of the “first day of the week,” in the orig- 
inal it is the first day after the Sabbath ; and in Matthew . 
28: 1, it is the evening after the Sabbaths. Friday was the 
Paschal Sabbath and Saturday the Weekly Sabbath. Jesus 
was dead three hours of the first, and all of the second 
Sabbath. While it may not mislead the ordinary reader to 
translate “the first day of the week” instead of “first after 
Sabbaths,” as that is the day alluded to, I shall give it as 
it is in the original, as I wish to present it as those present 
thought of it, and spake of it and not as we do. The 


IN THE LIFE OF CHRIST. 


179 


Sabbath began at sunset, and ended the following sunset. 
With the Israelites it now begins at sunset Friday evening. 

Instead of “the end of the Sabbath/’ the Greek reads, 
the evening of the Sabbath — that is, the evening that fol- 
lowed the Sabbath. The word is opse. For confirmation of 
the meanig of opse, see its translations in the following 
quoted words: Mark 11:19, “even;” 'Gen. 26:11, “even- 
ing;” Ex. 30:8, “at even,” and Isa. 5:11, “night.” The 
contexts in all these places sustain the idea that Matthew 
was informing his Jewish readers that Jesus rose during the 
night following the Sabbath : “In the evening after the 
Sabbaths, as it began to dawn into the first day after the 
Sabbaths, came Mary Magdalene,” etc. Day here alludes 
to the twelve hour day, beginning at sunrise. Jno. 11:9. 


CHAPTER XI. 


THE RESURRECTION AND ASCENSION. 

“Moreover, brethren, I declare unto you the gospel which 
I preached unto you, which also ye have received, and 
wherein ye stand; 

“By which also ye are saved, if ye keep in memory what 
I preached unto you, unless ye have believed in vain. 

“For I delivered unto you first of all that which I also 
received, how that Christ died for our sins according to 
the scriptures; 

“And that he was buried, and that he rose again the third 
day according to the scriptures; 

“And that he was seen of Cephas, then of the twelve; 

“After that, he was seen of above five hundred brethren 
at once; of whom the greater part remain unto this present, 
but some are fallen asleep. 

“After that, he was seen of James; then of all the apos- 
tles. 

“And last of all he was seen of me also as of one born 
out of due time.” Paul, I. Cor. 15: 1-8. 

“Here’s love and grief beyond degree, 

The Lord of glory dies for men. 

But, lo, what sudden joys we see, 

Tesus, the dead, revives again ! 

The rising Lord forsakes the tomb — 

The tomb in vain forbids his rise — 

Cherubic legions guard him home, 

And shout him welcome to the skies !” 

From Friday till the evening of Saturday Roman 
soldiers stand guard around the tomb, the disciples 
all rest, and the body of their Master rests in the tomb. 
As soon as Saturday’s sun has set, ancl the business 
houses have opened after the Sabbaths, Mary Magda- 


IX THE LIFE OF CHRIST. 


181 


lene and Mary the mother of James and Joses, and 
Salome, go and buy sweet spices intending to go early 
on the morrow and anoint the body of Jesus, not 
knowing of the presence of the guards. They then 
retire to rest, and soon all Jerusalem is wrapped in 
silent slumber. But the guards still stand watch 
around the tomb. When, lo, the earth does shake and 
tremble as an aspen leaf. And, behold, there is a 
great earthquake ; and the angel of the Lord, in daz- 
zling splendor, descends from heaven, and rolls away 
the stone from the door of the tomb, and sits upon it. 
His countenance is like lightning, and his raiment 
white as snow; and for fear of him the guards shake 
and become as dead men. And, behold, Jesus comes 
forth from the tomb, glorious, immortal and divine! 
As He emerges from the tomb, He is unseen by mor- 
tal eye; for the guards lie senseless at His feet; and 
there is none else present to behold Him. 

Other graves are opened, and many bodies of saints 
long sleeping in the dust arise, and come out of their 
graves after His resurrection and go into Jerusalem 
and appear unto many. 

A hundred and forty-four thousand of those arise 
and come forth, as trophies of His victory — twelve 
thousand from each of the twelve tribes of Israel. Sev- 
eral Scriptures allude to these, historically and pro- 
phetically : 

“Thy dead men shall live, together with my dead body 
shall they arise.” Isaiah 26 : 19. 

“We know that all things work together for good to them 
that love God, to them who are the called according to his 
purpose. 

“For whom did he foreknow, he also did predestinate to he 


182 


TIIE GREAT CRISIS 


conformed to the image of his Son, that he might be the 
firstborn among many brethren. 

“Moreover whom he did predestinate, them he also called : 
and whom he called, them he also justified: and whom he 
justified, them he also glorified.” Rom. 8:28-30. 

“And I looked, and, lo, a Lamb stood on the mount 
Sion, and with him an hundred forty and four thousand, 
having his Father’s name written in their foreheads. 

“And I heard a voice from heaven, as the voice of many 
waters, and as the voice of a great thunder: and I heard 
the voice of harpers harping with their harps: 

“And they sung as it were a new s<?ng before the throne, 
and before the four beasts, and the elders: and no man 
could learn that song but the hundred and forty and four 
thousand, which were redeemed from the earth. 

“These are they which were not defiled with women : for 
they are virgins. These are they which follow the Lamb 
whithersoever he goeth. These were redeemed from among 
men, being the first fruits unto God and to the Lamb. 

“And in their mouth was found no guile: for they are 
without fault before the throne of God.” Rev. 14:1-5; 

7 ‘ 3" 8 - 

“Entering into the sepulcher, they saw a young 
man” — not a young angel. It was one of these virgin 
young men, the escort of Jesus, who arose with Him. 
Mark 16:5. 

After His resurrection Jesus appears first to Mary 
Magdalene, out of whom, before His death, He ex- 
pelled seven demons. He appears to Her under the 
following circumstances : Very early, while it is yet 
dark, she comes with a band of women, carrying 
sweet spices to anoint Him. When they approach the 
tomb, behold, they perceive the stone has been rolled 
away from the door thereof. Mary returns in haste 
to report to the apostles. The other women come on 


IN THE LIFE OF C HEIST. 


183 


and enter into the tomb, but find not the body of Jesus. 
And it comes to pass, as they are much perplexed, 
behold two men stand by them in shining garments; 
and while they manifest great timidity and fear, by 
bowing their faces toward the ground, the men say 
to them, “Why seek ye the living among the dead? 
He is not here, but is risen : remember how he spake 
unto you when he was yet in Galilee, saying, The Son 
of Man must be delivered into the hands of sinful 
men, and be crucified, and the third day rise again.” 
And they remember the words of Jesus, thus called 
to mind, and they return and report these things to 
the disciples; but their words seem to them as idle 
tales. 

In the meantime, Mary Magdalene runneth to Peter 
and John, exclaiming, “They have taken away the 
Lord out of the sepulcher, and we know not where 
they have laid him!” Then Peter and John start for 
the seuplcher, running with all possible speed. John, 
being younger and more active, outruns Peter, and 
comes first to the sepulcher. But he halts at the door ; 
and stooping down he looks into the tomb, and sees 
the linen cloths lying therein. But he does not enter. 
By this time Peter arrives, and goes directly into the 
tomb, and looks at the linen cloths, and views the nap- 
kin, that was about His head, not lying with the linen 
cloths, but wrapped together in a place by itself. Then 
John goes in and sees and believes the report of the 
women, for they are not conversant with the Scrip- 
ture that He must rise from the dead. Then they re- 
turn to their stopping place in Jerusalem. Mary has 


184 


THE GREAT CRISIS 


returned, and stands without weeping. And as she 
weeps, she stoops down and looks into the sepulcher, 
and sees two angels in white sitting, one at the head 
and the other at the feet, where the body of Jesus had 
lain. And they ask her, . “Woman, why weepest 
thou?” She says to them, “Because they have taken 
away my Lord, and I know not where they have laid 
Him.” After saying this she turns away from the 
tomb, and sees Jesus standing, and knows not that it is 
He.* Jesus saith unto her, “Woman, why weepest 
thou? Whom seekest thou?” She, supposing Him 
to be the gardener, saith unto Him, “Sir, if thou hast 
borne him hence, tell me where thou hast laid him, 
and I will take him away.” 

Jesus saith unto her, “Mary!” 

She turns herself, and saith unto Him, “Rabboni !” 
which means “My teacher!” 

Jesus saith unto her, “Touch me not; for I have 
not yet ascended to my Father : but go to my brethren 
and say unto them, I ascend unto my Father, and your 
Father; and to my God, and your God.” 

Mary Magdalene goes and tells the disciples that 
she had seen the Lord, and that He had spoken these 
things unto her, as they mourn and weep; but they 
do not believe her. 

It is still dark. But daylight now begins to dawn, 
and Mary Magdalene and Mary the mother of James 
and Joses, and other women, come again “to see the 

* She fails to recognize him by sight, because it is still 
dark. When he speaks she recognizes him by his voice. 
The guards are still lying in a comatose condition. 


IN THE LIFE OF CM HI ST. 


185 


sepulcher,” the place where the body of the Lord had 
lain. On their arrival at the tomb, the angel who 
rolled the stone away appears to them, and says: 
“Fear not ye : for I know that ye seek Jesus, who was 
crucified. He is not here: for he is risen, as he said. 
Come see the place where the Lord lay. And go 
quickly and tell his disciples that he is risen from the 
dead; and, behold he goeth before you into Galilee; 
there shall ye see him : lo, I have told you.” 

They depart quickly from the tomb with mingled 
fear and joy; and run to tell His disciples. 

And as they go on their way, behold, Jesus meets 
them, saying, “All hail!” And they approach and 
hold Him by the feet, and worship Him. Then says 
Jesus unto them, ‘‘Be not afraid : Go tell my brethren 
that they go into Galilee, and there shall they see me.” 

Now the stricken guards revive, and some of them 
go into the city to the chief priests, and report to them 
all that has occurred. The chief priests assemble with 
the elders and take counsel, and decide to bribe the 
watchmen. So they give these soldiers large sums 
of money, saying, “Say ye, His disciples came by 
night, and stole him while we slept. And if this come 
to the governor’s ears, we will persuade him, and se- 
cure you.” Accordingly, they take the money, and 
do as they were instructed.* 

At sunrise, another band of women come with 
their spices to anoint the body, not knowing what has 
happened. They say among themselves, “Who shall 

* This report was common among the Jews when Matthew 
wrote his book. 


180 


THE GREAT CRISIS 


roll us away the stone from the door of the sepul- 
cher?” For they saw it placed there, and know it to 
be very great. But when they look, they see that the 
stone has already been removed. And entering into 
the tomb, they see a young man sitting on the right 
side, clothed in a long white garment; and they are 
affrighted. And he says to them, “Be not affrighted : 
ye seek Jesus of Nazareth, who was crucified; he is 
risen ; he is not here : behold the place where they 
laid him. But go your way, tell his disciples and Pet- 
er that he goeth before you into Galilee ; there shall ye 
see him, as he said unto you.” And they go out 
quickly, and flee from the tomb ; for they tremble and 
are amazed. And they say nothing to any man; for 
they are afraid. So this timid band makes no report 
at all. 

Next Jesus appears in another form to two disci- 
ples as they walk and go into the country. And they 
return and report this appearance to the other disci- 
ples; but, as they discredited Mary’s report, so they 
disbelieve this one. But Peter arising, runs again to 
the tomb; and stooping down he looks into the tomb 
and sees th6 linen cloths lying as they were before, 
and he goes off by himself wondering at what has 
come to pass. Then the Lord appears to him. 

The same day two disciples go to a village called 
Emmaus, sixty furlongs from Jerusalem. And as they 
walk and talk of these things, Jesus Himself draws 
near, and goes with them. But their eyes are held, 
that they may not know Him. And He inquires, 
“What manner of communications are these that ye 


IN THE LIFE OF CHRIST. 


187 


have one to another as ye walk, and are sad?” And 
one of them named Cleophas answers Him, “Art thou 
only a stranger in Jerusalem, and hast not known the 
things that have come to pass there in these days?” 
And He says unto them, “What things?” They an- 
swer Him: 

“Concerning Jesus of Nazareth, who was a prophet 
mighty in deed and word before God and all the people : and 
how the chief priests and our rulers delivered him to be con- 
demned to death, and have crucified him. 

“But we trusted that it had been he which should have 
redeemed Israel: and beside all this, today is the third day 
since these things were done. 

“Yea, and certain women also of our company made us 
astonished, which were early at the sepulchre: 

“And when they found not his body, they came, saying, 
that they had also seen a vision of angels, which said that 
he was alive. 

“And certain .of them which were with us went to the 
sepulchre, and found it even so as the women had said: but 
him they saw not. 

“Then he saith unto them, O . fools, and slow of heart to 
believe all that the prophets have spoken: 

“Ought not Christ to have suffered these things, and to 
enter into his glory? 

“And beginning at Moses and all the prophets, he ex- 
pounds unto them in all the scriptures the things concerning 
himself.” 

As they approach their destination in Emmaus, He 
walks as though He would go further. But they con- 
strain Him to stop with them, saying, “ Abide with us; 
for it is toward evening, and the day is far spent.” 

And He goes in to tarry with them. And as He 
sits at meat with them, He takes bread, and blesses 
it, and breaks and gives to them, as in former times. 


188 


THE GREAT CRISIS 


Then their eyes are opened, and they know Him; and 
He vanishes out of their sight. And they say one to 
another, “Did not our hearts burn within us, while 
He talked with us by the way, and while He opened 
to us the Scriptures?” 

And they rise up the same hour, and return to Jeru- 
salem, and find the eleven gathered together, and 
Mothers with them, saying, “The Lord is risen indeed, 
and hath appeared to Simon. 

And they report the things done in the way, and 
how He was known of them in the breaking of bread. 
And while they yet speak, though the doors are shut 
for fear of the Jews, Jesus Himself suddenly stands 
in the midst of the assembly, and says, “Peace be 
unto you!” 

And they are terrified and affrighted, supposing 
they see a spirit. He gently rebukes them for their 
unbelief and hardness of heart, because they believed 
not those that had seen Him after His resurrection, 
and He says unto them, “Why are ye troubled? and 
why do thoughts arise in your hearts? Behold my 
hands and my feet, that it is I myself : handle me, and 
see; for a spirit hath not flesh and bones, as ye see me 
have.” 

And when He has said this, He shows them His 
pierced side, and His hands and feet. Now are the 
disciples glad, when they see the Lord. 

And while they yet believe not for joy, and won- 
der, He says to them, “Have ye here any meat?” And 

* No doubt Joseph Barsabas and Matthias were among 
this number. Acts of Apostles i : 23. 


IN THE LIFE OF CHRIST. 


189 


they give Him broiled fish and honeycomb. And He 
takes the food, and eats in their presence. Then says 
Jesus unto them again, '‘Peace be unto thee! As my 
Father hath sent me, even so send I thee/’ Then He 
breathes upon them, and says, "Receive ye the Holy 
Spirit : Whosesoever sins ye remit, they are remitted 
unto them; and whosoever sins ye retain, they are 
retained. ,, 

But Thomas Didymus, one of the twelve, was not 
with them when Jesus came. The other disciples 
therefore say unto him, "We have seen the Lord!” 
But he replies, "Except I shall see in his hands the 
print of the nails, and put my finger into the print of 
the nails, and thrust my hand into his side, I will not 
believe.” 

After eight days again, or the day after the next 
Sabbath,, the disciples are within, and Thomas with 
them. Then comes Jesus, the doors being shut, and 
stands in their midst, and says : 

“Peace be unto you. 

“Then saith he to Thomas, Reach hither thy finger, and 
behold my hands ; and reach hither thy hand, and thrust it 
into my side : and be not faithless, but believing. 

“And Thomas answers and saith unto him, My Lord and 
my God. 

“Jesus saith unto him, Thomas, because thou hast seen 
me, thou hast believed: blessed are they that have not seen, 
and yet have believed.’’ 

Afterward Jesus appears to seven of the disciples 
at the sea of Tiberias. There are together Simon 
Peter, and Thomas called Didymus, and Nathaniel of 
Cana of Galilee (otherwise called Simon the Canaan- 


190 


THE Cl HEAT CRISIS 


ite),* and James and John, the two sons of Zebedee, 
and two other disciples, f waiting for the time to come 
that Jesus has appointed for the disciples to assemble 
on a mountain in Galilee. I will let John relate the 
circumstances : 

“Simon Peter saith unto them, I go a fishing. They say 
unto him, We also go with thee. They went forth, and 
entered into a ship immediately; and that night they caught 
nothing. 

“But when the morning was now come, Jesus stood on 
the shore: but the disciples knew not that it was Jesus. 

“Then Jesus saith unto them, Children, have ye any 
meat? They answered him, No. 

“And he said unto them, Cast the net on the right side 
of the ship, and ye shall find. They cast therefore, and 
now they were not able to draw it for the multitude of 
fishes. 

“Therefore that disciple whom Jesus loved saith unto 
Peter, It is the Lord. Now when Simon Peter heard that 
it was the Lord, he girt his fisher's coat unto him, (for he 
was naked,) and did cast himself into the sea. 

“And the other disciples came in a little ship; (for they 
were not far from land, but as it were two hundred cubits,) 
dragging the net with fishes. 

“As soon then as they were come to land, they saw a 
fire of coals there, and fish laid thereon, and bread. 

“Jesus said unto them, Bring of the fish which ye have 
now caught. 

“Simon Peter went up, and drew the net to land full 
of great fishes, an hundred and fifty and three; and for all 
there were so many, yet was not the net broken. 


* For Jesus, when he appears, addresses Simon Peter as 
Simon, son of Jonah, which would not be necessary if there 
were no other Simon present. 

t Matthias and Barsabas no doubt ; for they were always 
present and saw all the apostles saw. Acts i : 21-23. 


IN THE LIFE OF CHRIST. 


191 


“Jesus saith unto them, Come and dine. And none of 
the disciples durst ask him, Who art thou? knowing that it 
was the Lord. 

“Jesus then cometh, and taketh bread, and giveth them, 
and fish likewise. 

“This is now the third time that Jesus shewed himself 
to his disciples, after that he was risen from the dead. 

“So when they had dined, Jesus saith to Simon Peter, 
Simon, son of Jonas, lovest thou me more than these? He 
saith unto him, Yea, Lord; thou knowest that I love thee. 
He said unto him, Feed my lambs. 

“He saith to him again the second time, Simon, son of 
Jonas, lovest thou me? He saith unto him, Yea, Lord, thou 
knowest that I love thee. He saith unto him, Feed my 
sheep.* 

“He saith unto him the third time, Simon, son of Jonas, 
lovest thou me? Peter was grieved because he said unto 
him the third time, Lovest thou me? And he said unto him, 
Lord, thou knowest all things ; thou knowest that I love thee. 
Jesus saith unto him, Feed my sheep. 

“Verily, Verily, I say unto thee, When thou wast young, 
thou girdedst thyself, and walkedst whither thou wouldest: 
but when thou shalt be old, thou shalt stretch forth thy 
hands, and another shall gird thee, and carry thee whither 
thou wouldest not. 

“This spake he, signifying by what death he should 
glorify God. And when he had spoken this, he saith unto 
him, Follow me. 

“Then Peter, turning about, seeth the disciple whom Jesus 
loved following; which also leaned on his breast at supper, 
and said, Lord, which is he that betrayeth thee? 

“Peter seeing him saith to Jesus, Lord, and what shall 
this man do? 


* I know the nice discrimination some scholars indulge 
in here, because two different words for love are used in 
the original. But there is little in it, for Peter was grieved 
because he said the same thing three times. It means the 


same. 


192 


TEE GREAT CRISIS 


“Jesus saith unto him If I will that he tarry till I come, 
what is that to thee? follow thou me.” Jno. 21 : 3-22. 

This is the third appearance to the disciples as a 
body — He had appeared to individuals repeatedly. 

But now the time has come for Jesus to give all His 
disciples an opportunity to see Him. So the apostles 
and five hundred other disciples gather at the moun- 
tain in Galilee which He has Himself selected for this 
purpose, and at the time appointed by Him. They 
wait not long till He appears to the whole multitude. 
And when they see Him in the distance the eleven 
worship Him; but some of the five hundred doubt 
what their own eyes behold. And Jesus comes and 
speaks to the adoring apostles, saying: “All authority 
hath been given unto me in heaven and on earth. Go 
ye therefore, and make disciples of all the nations, 
baptizing them into the name of the Father and of the 
Son of the Holy Spirit; teaching them to observe all 
things whatsoever I commanded you : and lo, I am 
with you alway, even unto the end of the world.” 
(R. V.) 

Now the scene changes, and brings us back to Jeru- 
salem, where the people are gathering to celebrate the 
Feast of Weeks, called Pentecost. Here Jesus deigns 
to make His last general appearance. He makes a pre- 
liminary appearance to James, “the Lord’s brother.” 

It is now forty days since Jesus arose from the dead, 
during which time He has shown Himself alive by 
many infallible proofs, appearing to the disciples and 
speaking of the things pertaining to the kingdom of 
God. 


IN THE LIFE OF CHRIST. 


103 


When, therefore, they come together in Jerusalem, 
where He makes His farewell appearance, they in- 
quire, “Lord wilt thou at this time restore again the 
kingdom to Israel?” And He replies, “It is not for 
you to know the times or the seasons, which the Fath- 
er hath put in his own power. But ye shall receive 
power after that the Holy Spirit has come upon you :• 
and you shall be witnesses unto me both in Jerusalem, 
and in all Judea, and in Samaria, and unto the utter- 
most part of the earth.” And He commands them 
that they shall not depart from Jerusalem, but wait 
for the promise of the Father, which, saith He, “Ye 
have heard of me. For John truly baptized in wa- 
ter; but ye shall be baptized in the Holy Spirit not 

many days hence.” And He says, “These are the 

words which I spake unto you, while I was yet with 
you, that all things must be fulfilled, which were writ- 
ten in the Law of Moses, and in the Prophets, and in 
the Psalms, concerning me.” Then He opens their 
understanding, that they might understand the Scrip- 
tures. And He says unto them : 

“Thus it is written, and thus it behooved the Christ to 
suffer, and to rise from the dead the third day : and that 
repentance and remission of sins should be preached in his 
name among all nations, beginning at Jerusalem. And ye 
are witnesses of these things.* Go ye into all the world, and 


* We use here without scruple or hesitancy the disputed 
section in Mark (16:9-20). True enough, by Tischendorf’s 
discovery of the Sinaitic manuscript, another authority is 
added to the one already possessed in which this particular 
portion of Mark’s Gospel is wanting. Moreover, manifold 
evidences make it certain that this also was even more the 


194 


THE GREAT CRISIS 


preach the gospel to every creature. He that believeth and 
is baptized shall be saved; but he that believeth not shall 
be damned. And these signs shall follow them that believe : 
in my name they shall cast out devils ; they shall speak with 
new tongues ; they shall take up serpents ; and if they drink 
any deadly thing, it shall not hurt them; they shall lay 
hands on the sick, and the sick shall recover. And, behold, 
I send the promise of my Father upon you; but tarry ye 
in the city of Jerusalem, until ye be endued with power from 
on high.” 

Then He leads them out upon the Mount of Olives, 
near Bethany, a Sabbath day’s journey from Jerusa- 
lem. Here He pauses, and lifts up His hands and 
blesses them; and while He is blessing" them, and 
while they are beholding Him, He is lifted up and 
parted from them, and a cloud receives Him out of 
their sight. And He ascends into heaven, and sits 
down at the right hand of God. 

And while they look steadfastly toward heaven as 


case with manuscripts of the fourth century. But it is just 
as certain that verse eight could not have been the conclu- 
sion to the original Gospel. Either the concluding part, 9-20, 
is, after all, genuine, and the difficulty with it is only that 
the last page of the book was lost in early times, or the 
original conclusion was lost and another author has sought 
to make good the loss. The addition, however, if any, was 
made in earliest times. In support of this there is much 
testimony which was already at hand, even in the second 
century, and no little evidence in its favor is found in the 
internal character of this section, for it reveals a writer who 
was thoroughly in position to draw from the original fount 
while it still was flowing. 

The “we” here means Dr. Piper, Professor of Theology 
in Berlin; Dr. Riggenbach, Professor of Theology in Basel; 
Professor Wm. F. Clarke, Irvington, and me. 


IX THE LIFE OF CHRIST. 


195 


He goes up, behold, two men stand by them in white 
apparel; which also say: “Ye men of Galilee, why 
stand ye gazing up into heaven? This same Jesus, 
who is taken up from you into heaven, shall so come 
in like manner as ye have seen him go into heaven.” 

“Amen. Even so; come ; Lord Jesus” 


CHAPTER XII. 


MISCELLANEOUS MATTERS. 

In this chapter I wish to present three points, for 
the information of the reader: 

1. The proofs of Christ's resurrection. 

What the bribed guards were told to say: that the 
disciples stole the body, while the soldiers slept, was 
currently reported among the Jews, and the enemies 
of Jesus never attempted to set up any other hypothe- 
sis. This is the strongest case His foes could make. 
If they could have discovered a more plausible expla- 
nation of the disappearance of the body, their active 
enmity would have lead them to present it. The 
strength, then, of Infidelity, depends upon the strength 
of the testimony of those guards. And that strength 
is the veriest weakness. For to say nothing of their 
contradictory statements, telling first one story and 
then another ; and to waive the charge of bribery, this 
testimony bears prima facie evidence of falsehood and 
absurdity. 

In the first place, they testify to the occurrence of 
the very thing that they were stationed around he 
tomb to prevent. They say the body was “stolen.” 
That is exactly what they were placed there to pre- 
vent. It was remembered that Jesus said He would 
rise again, and the soldiers were stationed at the tomb 


IN THE LIFE OF CHtfIST. 


197 


for the express purpose of preventing His disciples 
from stealing the body and persuading the people that 
He was risen. Now, if they had said that the dis- 
ciples had unexpectedly rallied a large force, and had 
overpowered them and taken the body by force, their 
story would have possessed some degree of plausi- 
bility. But when they say that the very thing hap- 
pened that they anticipated and were guarding against," 
their testimony becomes so unreasonable as to be 
unworthy of any credit whatever. 

In the second place, why did they allow the body 
to be stolen? They say that they were asleep! 
Asleep? A whole guard of Roman soldiers asleep on 
duty? The very idea is monstrously absurd! Did 
they not know that it would disgrace them forever? 
Or were they lost to all sense of shame? Nay, did 
they not know that the penalty was death, under the 
Roman law, for a soldier to sleep on duty? Certainly 
they did. And if they had all fallen asleep, and al- 
lowed the body to be stolen, they would not have re- 
ported it. If they made any report at all they would 
have endeavored to exculpate themselves. They would 
not have reported that they allowed the body to be 
stolen, the very thing they were charged not to do. 

In the third place, witnesses are incompetent to 
testify as to what transpired while they were asleep . 
Imagine a witness in court attempting to identify the 
thieves who stole his horse. If he says he was asleep 
at the time of the theft, is it not very clear that he 
could not tell who stole the animal? If the soldiers 
were asleep, when the body of Jesus disappeared from 


198 


THE GREAT CRISIS 


the tomb, as they say they were, they were incompe- 
tent to testify as to what caused its disappearance. 
They could not tell whether his disciples stole it, or 
some one else, or whether it revived and walked out. 
It is unnecessary to consider their testimony any fur- 
ther, as it bears evidence of falsity upon its face. 

Having seen that the hypothesis of the enemies of 
Jesus is false, we now turn our attention to the second 
hypothesis, that of His friends, that He actually rose 
from the dead. Who are the witnesses? The apos- 
tles and many other disciples, including in all about 
five hundred. They testify that they saw him and 
conversed with Him after His resurrection, and that 
some of them ate with Him and handled Him, and 
that He ascended into the clouds of heaven in the 
presence of a number of them. Now, I remark con- 
cerning these witnesses, that one of three things must 
necessarily be true in regard to them — 

1. They were deceived — thinking they saw Jesus 
alive, when they did not; or, 

2. They were dishonest, and desired to deceive 
others, making them believe they saw Jesus, when 
they did not; or, 

3. They were honest and competent witnesses, and 
Jesus did actually arise. 

Which proposition is true? 

Were these witnesses deceived ? No, they could not 
have been deceived. For the appearances of Jesus 
were so frequent, and those that claimed to see Him so 
numerous, and the opportunity for testing the reality 
of His appearance so good, that it were utterly impos- 


IN TEE LIFE OF CHRIST. 


199 


sible for them to be mistaken in regard to it. Had He 
been seen by one person only, or by several persons 
on but one occasion, there might be some room to 
doubt. But they claim that He was seen on several 
occasions and by many individuals, seen too by per- 
sons who were perfectly familiar with His person and 
knew most assuredly that it was He. He was seen no 
less than a dozen times. First, by Mary Magdalene; 
second, by other women; third, by Peter; fourth, by 
two disciples as they walked into the country; fifth, 
by Cleopas and his companion; sixth, by the whole 
college of apostles, except Thomas; seventh, by all 
the apostles, including Thomas; eighth, by seven of 
them at the sea of Tiberias; ninth, by about five hun- 
dred at once; tenth, by James alone; eleventh, by all 
the apostles at the time of the ascension; twelfth, by 
Stephen, when he was stoned to death ; and last of all, 
by Saul of Tarsus, in consequence of which he forsook 
the religion of his fathers, and became a zealous 
advocate of the cause of Jesus. In an epistle written 
afterward, this great apostle declares, “that Christ 
died for our sins according to the scriptures; and that 
He was buried, and that He rose again the third day 
according to the scriptures; and that He was seen of 
Cephas, then of the twelve; after that He was seen of 
above five hundred brethren at once, of whom the 
greater part remain unto this present; but some are 
fallen asleep. After that He was seen of James; then 
of all the apostles. And last of all He was seen of me 
also, as of one born out of due time.” I. Cor. 15 ;3-8. 

Thus, it is seen that He appeared on different occa- 


200 


THE GREAT CRISIS 


■fit 

sions, and to different numbers of witnesses; some- 
times to one, sometimes to two, three, seven, or a 
dozen; and on one occasion He appeared to hundreds 
of people at once. He was seen, too, by a variety of 
persons : to women, fishermen, Matthew the publican, 
and the learned and erudite Saul of Tarsus. Seen 
by persons of different type and style of mind : to 
warm-hearted women, as Mary Magdalene, and cool, 
calculating men, as Thomas Didymus. Not only so, 
but He was seen under a great variety of circum- 
stances : sometimes at night, sometimes in daylight. 
Seen on earth, and seen in heaven. Those who saw 
Him, for the most part, were also perfectly familiar 
with His features, having been with Him from His 
baptism to His ascension. (Acts 1:21.) Also, His 
pierced hands and side prevented any mistake as to 
His identity. Not only so, but they conversed with 
Him, ate with Him, drank with Him, and handled 
Him. This they emphatically declare. There was 
no possible chance for deception. Either Jesus rose, 
appeared to them, and ascended bodily into heaven; 
or else they deliberately colluded, for the purpose of 
palming off upon the world the most stupendous fraud 
and falsehood ever conceived or executed. This, Paul 
admits himself; for he declares “if Christ be not risen, 
then is our preaching vain, and your faith is also vain. 
Yea, and we are found false witnesses of God.” I. 
Cor. 15 :14. 

That they were themselves deceived, is utterly out 
of the question. It follows, then, that they were de- 
ceivers, or they were honest and competent witnesses, 


IN THE LIFE OF CHRIST. 


201 


whose testimony establishes the resurrection of Jesus 
beyond doubt. We pass, then, to the second point of 
the trilemma. 

Were they deceivers f 

No! They could not have been deceivers, for sev- 
eral good and sufficient -reasons — 

1st. They had no motive to induce them to deceive. 
Sane men never do anything without a motive. And 
these disciples had no earthly motive to induce them 
to collude, for the purpose of making persons believe 
that Jesus rose, if He did not. What had they to gain 
by it? I would like some candid skeptic to tell. Can 
any mortal man conceive of any benefit that would 
accrue to the disciples by telling that Jesus rose, if it 
were false? They could gain no money or property 
by it; No popularity or influence! Nothing under the 
blue canopy of the heavens could they gain by telling 
it, if it were not true. On the other hand, they would 
lose all these things. So if Jesus did not rise, they 
told a deliberate falsehood, when they knew that it 
was diametrically opposed to their best interests for 
time arid eternity. 

2d. Every motive calculated to influence the hu- 
man mind was against proclaiming that Jesus rose, 
if it were false. Loss of property, loss of friends, 
loss of popularity, loss of influence, loss of liberty 
and loss of life. And worse than all, loss of a good 
conscience and self-respect. If it had been false, all 
these considerations would have spoken in tones of 
thunder, saying, “Don’t tell it!” 

3d. They gave the very highest evidences of sin- 


202 


THE GREAT CRISIS 


cerity that it were possible to give. After they began 
to publish the resurrection, they found that it brought 
upon them, as a matter of fact, what they had reason, 
theoretically, to anticipate, “the loss of all things,” 
while it brought nothing to them but suffering, scorn, 
privation and death. If they had not been honest 
and sincere, when they found that their story brought 
upon them persecution and death, they would have 
recanted and told the truth, if that were not the truth 
which they published in the first instance. But, no! 
Not one of them ever changed his testimony. If 
they had been proclaiming a falsehood, as soon as 
a few of them were imprisoned, a few whipped, and 
a single one put to death, they would then cry, “hold, 
enough!” and with alacrity confess the truth. Human 
nature is the same the world over, and if these disciples 
had colluded to make people believe that Jesus rose, 

. when He did not, there is no doubt but what they 
would have retracted it, when the hand of persecu- 
tion came down so heavily upon them. At least, 
some of them would have broken ranks, and told a 
different story. But, no. They all stood steadfast 
and immovable; and what they said first, they said 
last, and all the time! 

The arrest and crucifixion of their master had so 
terrified them that they were wont to meet in an 
upper room, with closed doors, for fear of the unbe- 
lieving Jews. Then, when they went forth and began 
to publish the resurrection, they found that it arrayed 
against them the hostility of all the Jews, Pharisees and 
Sadducees. They, therefore, found that their proc- 


J.\ THE LIFE OF CHRIST. 


203 


lamation was very unpopular, arraying against them 
the enmity and hatred of their countrymen, and sub- 
jecting them to rebuffs and contempt. But they con- 
tinued to preach that Jesus had arisen. 

They then found that the loss of friendship was 
followed by threats and imprisonment. Peter and 
John were imprisoned for preaching the resurrection, 
and, when released, threatened and commanded to 
do so no more.* But still, “with great power gave 
the apostles witness of the resurrection of the Lord 
Jesus.” — Acts 4:32. And all the witnesses stood 
firm, and immovably committed to their first testi- 
mony. 

All the apostles were arrested and put into prison ; 
but when released they filled Jerusalem with their doc- 
trine. When rearrested they boldly declared, “The 
God of our fathers raised up Jesus, whom ye slew and 
hanged on a tree.” Acts 5 :29. Then the Sadducees 
would have slain all the apostles, and were only re- 
strained by the wise counsel of Gamaliel, an influen- 
tial Pharisee. Notwithstanding the apostles had 
been subjected to strifes and imprisonment, and nar- 
rowly escaped with their lives, they still continued to 
proclaim the resurrection of Jesus. There was not 
one who would give different testimony, or even be 
silent on that, though strictly charged and severely 
threatened by their persecutors when released from 
custody. Nor was there one among the whole five 
hundred witnesses sufficiently terrified to cause him 
to change his testimony. 


Acts, 4th chap. 


204 


TIIE GREAT CRISIS 


But that is not all. After a while one of the wit- 
nesses (Stephen) was stoned to death; but even in 
the hour of death he maintained the truth of his tes- 
timony, and almost with his last expiring breath de- 
clared that he saw the risen Jesus standing on the 
right hand of God in Heaven. Then an apostle 
(James) is put to death,* and another is imprisoned 
and his death determined on. But still all the wit- 
nesses maintain unflinchingly that Jesus rose! There 
is not one found that even death itself can cause to 
recant. 

The disciples And the whole Gentile world arrayed 
against them, as well as the Jews. And they meet 
with persecution, stripes, imprisonment, death, from 
both quarters. First one is killed and then another, 
until many have sealed their testimony with their 
blood. f But the witnesses all maintain their integrity 
in the face of opposition, in the face of persecution, 
and cling with an unparalleled tenacity to their declara- 
tion that Jesus rose, even despite death itself. Then, 
I ask in all candor, were they honest and sincere? 
Most assuredly they were. They gave the very high- 
est conceivable evidence of honesty and sincerity. 
Whenever any one is willing to suffer as they did, 
and even to lay down his life for his cause, every rea- 
sonable man will readily grant that he is sincere. We 
have seen that these witnesses were willing to endure 
stripes, imprisonment, and even death, in attestation 
of the fact that Jesus rose. They were therefore 

* Acts, 1 2th chap. 

t See Appendix, B, in Hand-Book of Christian evidence. 


IN THE LIFE OF CHRIST. 


205 


unquestionably honest and sincere, and could not have 
been deceivers. 

The witnesses being honest and sincere, it follows 
conclusively that Jesus rose. Because we have already 
shown that it was impossible for them to be deceived 
themselves. Remember, we set out with a trilemma: 
Either they were deceived, or deceivers, or honest 
and competent witnesses. Well, as I have shown that 
they could not be deceived, and that they were not de- 
ceivers, the last hypothesis stands proved : *‘that they 
were honest and competent witnesses and being such 
their testimony stands good, and my proposition is 
proved : “ That Jesus of Nazareth arose from the 

dead If it is not proved, nothing can be proved by 
testimony. For no transaction of antiquity rests on 
better evidence; and there is no fact of ancient history 
better attested. 

II. The body that was buried is the one that was 
raised. 

Just to the extent to which the foregoing proves 
the resurrection of Jesus, it proves that His physical 
body which was placed in the tomb was raised. Noth- 
ing short of this would be a resurrection. . And yet 
there are a few that deny it. They say that Jesus 
appeared in a spiritual body, and that the physical 
body was not raised at all. 

There is one Russell, of Pittsburg, who goes around 
and announces the following as the subject of a lec- 
ture: “To Hell and Back. Visitors Warmly Wel- 
comed. ” — Watch Tower, April 15, 1907. 

Now this gentleman, in a discourse delivered at 


Carnegie Music Hall, Allegheny, Pa., and published 
in the Pittsburg Dispatch, and in Russell’s “ Old The- 
ology Quarterly ” of January, 1907, severely criti- 
cises some heresies of an anonymous writer in the New 
York Independent , using some very harsh terms, and 
then continues, as follows : 

“What noble-minded, truth-loving layman would change 
places with this self-satisfied deceiver and fraud? What 
honorable business man would, without blushing, make such 
an acknowledgment respecting his method of conducting 
business to the editor of the New York Independent, even if 
his name were kept secret? Would he not be ashamed that 
even the editor should know of his perfidy? And indeed 
we can make much more excuse for those who practice 
some deception in connection with their business advertising 
and the over statement of the quality of their goods, etc., 
because they are professedly self-seeking, and the public 
know to take their statements with a grain of allowance; 
but the minister of the Gospel professes to be a philanthropist 
who is sacrificing his life to the service of the Truth, to 
the service of the Lord, to the building up of his fellow- 
creatures in the most holy faith once delivered to the saints. 
How abominably mean and contemptible, then, is such a man 
as well as his course ! The more refined and polished and 
educated he is the more is it to his shame. Hearken while 
we read further : — 

“For this reason I am not shouting out every 
Sunday that I do not believe in the virgin birth of 
Jesus nor in the physical resurrection. Much as I 
honor and admire Doctor Crapsey, I am noi scurry- 
ing to put myself in the pillory beside him. I let 
others do the talking, answer questions cautiously.” 

“Dr. Crapsey, referred to, was recently tried for heresy 
and expelled from the Episcopal pulpit. He, magnanimous 
soul ! after having avowed his own faith in the teachings of 
the Bible, after having been honored with a high position 
amongst those who reverence the Bible, and while drawing 


IN THE LIFE OF CHRIST. 


207 


a good salary for expounding it to his congregation, con- 
sidered it the proper and honorable course to break those 
vows, etc/' 

One of the heresies quoted, and consequently con- 
demned by Mr. Russell, is the denial of the physical 
resurrection of Jesus. Who, then, would think that 
he would ever call in question Christ’s physical resur- 
rection. But he does absolutely and positively deny 
it. In Millennial Dawn, Vol. II., pages 129 and 130, 
he says: “Many Christians have an idea that our 
Lord’s glorious spiritual body is the same body that 
was crucified and laid away in Joseph’s tomb.” He 
says, “This is a great mistake,” and then continues, 
as follows : 

“Our Lord’s human body was, however, supernaturally 
removed from the tomb; because, had it remained there it 
would have been an insurmountable obstacle to the faith of 
the disciples, who were not yet instructed in spiritual things 
— for 'the spirit was not yet given.’ (John 7:39.) We 
know nothing about what became of it, except that it did 
not decay or corrupt. (Acts 2:27, 31.) Whether it was 
dissolved into gases or whether it is still preserved some- 
where as the grand memorial of God’s love, of Christ’s 
obedience, and of our redemption, no one knows ; — nor is 
such knowledge necessary. That God did miraculousy hide 
the body of Moses, we are assured (Deut. 34:6; Jude 
9) ; and that as a memorial God did miraculously preserve 
from corruption the manna in the golden bowl, which was 
placed in the Ark under the Mercy Seat in the Tabernacle, 
and that it was a symbol of our Lord’s flesh, the bread 
from heaven, we also know. (Exod. 14:20, 33; Heb. 9:4; 
John 6:51-58). Hence it will not surprise us if, in the 
Kingdom, God shall show to the world the body of flesh, 
crucified for all in giving the ransom on their behalf — not 
permitted to corrupt, but preserved as an everlasting testi- 
mony of infinite love and perfect obedience. It is at least 


208 


THE GREAT CRISIS 


possible that John 19:37 and Zech. 12: 10 may have such a 
fulfilment. Those who cried, ‘Crucify him !’ may yet, as 
witnesses, identify the very body pierced by the spear and 
torn by the nails and thorns.” 

See with what complacency he assumes superiority 
over the apostles ! The knowledge that the crucified 
body was not raised, he thinks was withheld from 
them, lest the true knowledge would be an obstacle 
to their faith — they not being “instructed in spiritual 
things” — -but Russell is instructed in spiritual things, 
and the Lord lets him know it. No obstacle to his 
faith! I wish his faith were a little ‘stronger, so the 
Lord would have informed him whether the body 
was “dissolved into gases” or hid out to be the chief 
attraction in a future World’s Exposition. He thinks 
it probable that it is preserved for future exhibition, 
in which event the prophecy of Zechariah will be ful- 
filled. But suppose it has been “dissolved into gases” — 
then the prophecy will never be fulfilled! Mr. Rus- 
sell regards his speculations as a cure for Infidelity. 
But they are, in reality, stepping stones to Infidelity. 
In discussion with an unbeliever, he could only prove 
the resurrection of Jesus by the argument presented 
in the first section of this chapter. Then when the 
infidel should present his own statements to the effect 
that the apostles were deceived about the body of 
Jesus, and only thought they saw and handled it, 
what could Mr. Russell say in reply? 

He thinks it awful for Dr. Crapsey to deceive the 
Episcopalians, and for an anonymous writer in the 
Independent to deceive somebody • else, but all right 
for the Lord to deceive His chosen apostles; and, 


IN THE LIFE OF CHRIST. 


209 


through them, deceive the world, till He saw proper 
to correct the deception through Charles Russell, of 
Pennsylvania ! 

Russell’s position is a virtual denial of the resur- 
rection of Jesus. He claims that when men die, they 
‘'die all over,” and that there is nothing of them till 
their resurrection — not even a conscious spirit. His 
theory forces him to the same conclusion in regard 
to Jesus. In Millennial Dawn, Vol. III., page 239, he 
says: "Our Lord died, and then slept until the third 
day.” And on pages 117 and 118, he is still more 
emphatic, saying, among other things, that Jesus was 
"treated as a sinner for us, and died , the just for the 
unjust,” and that "death is the opposite of life.” Well, 
then, if the sinner has no life — no existence — between 
death and resurrection, Jesus had none. Then what 
was raised ! Russell cannot say it was His body, for 
he denied that His body was raised! He cannot 
say it was His spirit, for he denies the existence of 
any spirit between death and resurrection. He can- 
not even say that he appeared in a different body, 
for his theory requires a body to preserve identity. 
According to his soul-sleeping theory, if the crucified 
body did not rise, there was no Jesus to appear in 
any kind of a body. 

According to the Gospel, Russell’s theory denies 
the resurrection of Christ, for it is as clearly taught 
that the crucified body which was laid in the tomb 
arose as anything can be taught. Resurrection is the 
raising up of that which went down, and if the physi- 
cal body did not rise there was no resurrection. The 


210 


THE GREAT CRISIS 


prophet said, “Thy dead men shall live, together with 
My dead body shall they rise.” And Paul defines 
the Gospel to be the death, burial and resurrection of 
Christ, and stakes everything on the issue. Further- 
more, Paul says if a man, or an angel preach any 
other gospel, or even pervert the Gospel, “let him be 
accursed.” I. Cor. 15; Gal. 1. And in Heb. 10:10-20, 
we read of “His flesh recently killed, and yet is liv- 
ing .” — Emphatic Diaglott. 

I will not characterize Mr. Russell as he charac- 
terizes Dr. Crapsey and others; but however beauti- 
ful and bewitching may be his speculation, his theory 
of soul-sleeping and his denial of the physical resur- 
rection of Jesus vitiates it all. 

III. Jesus rose on the third day. 

We are very clearly taught by the Four Evange- 
lists that Jesus was crucified and buried on the day 
before the Sabbath and rose the day after the Sab- 
bath. It is useless to create confusion by talking of 
high Sabbaths, for this was the Sabbath of the com- 
mandment — the Fourth Commandment. Luke 23 :56. 

Jesus said repeatedly that He would rise on the 
third day. He first said this just after the conver- 
sation about His Messiahship at Caesarea Philippi. And 
Matthew and Luke so recorded Him. But Mark says, 
after three days, “showing that these inspired writers 
used these expressions synonymously — and that “after 
three days” meant on the “third day.” The Jews 
used it in the same way, as shown by the fact that 
they said to Pilate, “that deceiver said, while He was 
alive, after three days I will rise again. Command 


IN THE LIFE OF CHRIST. 


211 


therefore that the . sepulchre be made sure until the 
third day.’’ Matt. 27 :63, 64. 

Our Evangelists inform us that He did rise the 
third day. And Paul, the special teacher of us Gen- 
tiles, tells us Jesus rose the third day. I. Cor. 15:4. 

But some disregard this teaching given to us, and 
go off to the twelfth chapter of Matthew, and pick 
up an incidental remark to Scribes and Pharisees, to 
whom the Lord spoke in parables (Matt. 13:34), and 
assert most positively that it means that Jesus was 
crucified on Wednesday ! Others assert just as posi- 
tively that it means the Lord was crucified on Thurs- 
day ! 

I have personally known four great authors and 
ministers, two of whom advocate Wednesday, the 
other two, Thursday. To distinguish them for ref- 
erence, I will designate them as A, B, C and D. 

For a while, in my younger days, being misled by 
A, I thought myself that Jesus was crucified on Wed- 
nesday; but when I took up the history item by item, 
following Jesus step by step, arranging all the facts 
in detail, I found that the Christian world for the 
past two thousand years had been right, after all, 
in believing that the crucifixion took place on Friday. 
Their mistake, however, consisted in placing His trials 
on the same day — whereas they occurred the day 
before. 

Now B, I will say to his credit, has proved con- 
clusively the impossibility of all the trials occurring 
before nine o’clock on the day of the crucifixion, and 
has combated some other gross errors, for which I 


212 


THE EllE AT CRISIS 


give him credit; but his language is too utterly ex- 
travagant. Witness the following: 

“To the teaching in regard to these events as presented in 
Sunday-school literature in the preaching, teaching and liter- 
ature of all Christendom, the writer urges these objections. 
If the writer were compelled to accept such teaching as the 
teaching of the Bible, he would reject the Bible, the New 
Testament and Jesus, for the same reasons that he rejects 
the Book of Mormon and Joe Smith. The statements of 
the Book of Mormon are incredible, impossible, contradictory 
and absurd, but not as much so as the statements of the New 
Testament as interpreted by popular theology. The writer 
does not accept a statement as reasonable and true because 
it is in the Bible, but he accepts what is in the Bible when 
satisfied that it is reasonable and true. Truth for dogma, 
not dogma as truth.” 

Here he sets up human reason as a standard, in 
preference to the Bible, which is a very erroneous 
principle. Human reason is fallible, and human judg- 
ment liable to err. That principle is liable to cause 
the rejection of much truth. Nothing is more un- 
reasonable than that Dewey should sink the Spanish 
fleet at Manila without the loss of a ship or a man ; 
and yet it is true. Nothing more repugnant to human 
reason than that Schley should sink the Spanish fleet 
at Santiago with the loss of only one man! But it 
is true. If these two facts were in the Bible, B would 
not believe them. 

I adopt a different principle, and pursue a different 
method. I first accept the truth of the Bible on evi- 
dence. Then whatever it teaches, is true. The writer 
of the above extract and the writer of this book have 
many times proved the Bible true in discussion with 


IK TEE LIFE OF C 11 RISE. 


213 


infidels, and thfe author has proved it true in the 
“Hand : Book of Christian Evidence.” Furthermore, 
it has been proven true by many others, and that 
to the satisfaction of the brightest minds of the Anglo- 
Saxon race. Therefore, whatever it teaches is true, 
without regard to what our interpretations may be. 
Rather than doubt it, it would be more becoming to 
doubt our own infallibility ! 

B claims Jesus was crucified on Wednesday, and 
says : 

“We now call attention to one objection that, if popular 
teaching be correct, is sufficient to annihilate all claims made 
for the divinity of Jesus of Nazareth. The assumption of 
all Christendom that the New Testament teaches that Jesus 
was put into the tomb about sunset Friday evening and arose 
before daylight Sunday morning, arrays the history in flat 
contradiction of two of the clearest and most important pre- 
dictions made by Jesus. If the history is correct, Jesus was 
mistaken or he lied. In either case he was not divine.” 

He then says, in regard to the theory advocated 
by C and D, that Jesus died on Thursday. 

“Placing the trial and crucifixion of Jesus on Thursday, 
instead of Friday, lessens the discrepancy between the time 
Jesus predicted that he would lie in the tomb, and his resur- 
rection Sunday morning, April io, but does not remove it. 
It still leaves more than twelve hours unfulfilled. And all 
of the insuperable objections to the preposterous idea that all 
of the seven trials of Jesus occurred in six hours are as 
fatal to a trial on Thursday as to a trial on Friday.” 

But D says, “Christ w^as crucified on Thursday, as 
certainly as He told the truth, and the Bible records 
are correct.” 

According to B, Jesus was crucified on Wednesday, 
or He lied. 


214 


THE GREAT CRISIS 


According* to D, Jesus was crucified on Thursday, 
or he lied. 

Well, brethren, he was not crucified twice! Unless 
you “have crucified the Son of God afresh, and put 
him to an open shame.” And I withhold your names 
from the public, for fear of putting you to an open 
shame. 

It gives me pain to see Christians using such lan- 
guage, even hypothetically, in reference to the pure 
and immaculate Jesus, the spotless Lamb of God, who 
is Himself the Truth. 

The four distinguished dialecticians above desig- 
nated are Western men. There are two others in the 
East, one of which is no less a personage than Prof. 
Totten, a great chronologist. The professor is not 
very dogmatic, and it is to be hoped that when he learns 
that the trials of Jesus took place on Thursday, he 
will find all the demands of his chronology are thereby 
satisfied, without placing the crucifixion on that day. 
In a “News Leaflet” on the Wednesday theory, he 
says: 

. . . Ever since we began to publish the results of our 

chronological studies we have been in no little controversial 
correspondence with a brother who has contended rather 
sharply that we were totally at variance with the Scriptures 
in deciding to favor a Thursday Crucifixion. His own in- 
terpretation is that it fell upon a Wednesday, and that ex- 
actly 3 X 24 — 72 hours are to be measured from the instant 
of the Saviour’s burial at sundown on Wednesday to his 
resurrection at the sundown of the following Saturday.” 

He says his correspondent tells him he is without 
a peer as a chronologist, but as an exegete he is a 


IX THE LIFE OF CHRIST. 


215 


^magnificent failure ; and speaks of his grist of rub- 
bish in alleged proof of a Thursday crucifixion. Then 
the professor retorts, “your own arguments, so called, 
have done more to convince us that Wednesday is 
out of the question as the week day of the cruci- 
fixion, than even those of others have to cancel the 
claims of Friday thereto.” And he further says: 

"That the crucifixion could have * taken place upon a 
Wednesday offends my sense of interpretation quite as much 
as that it could have occurred upon a Friday.” 

After several arguments, pro and con, Prof. Totten 
tells his correspondent : 

"The consensus of all the evidence forces me to a par- 
ticular Thursday, that of your quandary forces you to find 
a suitable Wednesday. Point one out! There was none in 
28 a. d., nor in 29 a. d., nor in 30 a. n. Moreover, you 
cannot move your years and months merely to satisfy such a 
point as this, for the requirements that fix such elements are 
an hundred fold more rigid and numerous than your necessi- 
ties. John was five months older than Jesus. He was thirty 
in 27 a. d., and came preaching in that year, for the fifteenth 
year of Tiberius began on August 19th, 27 a. d. The Avo- 
cation of Jesus began five months later, January 8, 28 a. d., 
and lasted but sixty-two weeks. You cannot force its ter- 
mination out of March, 29 a. d. But Wednesday, March 
16th, was the 13th, not the 14th of Nisan, and so does not fit 
your case. It is a close shave to fit ours, for the moon was 
new at 3 a. m. on March 4th. The April moon is still worse 
for you, etc. What then shall we do?” 

“AND SO DOES NOT FIT YOUR CASE! IT IS A 
CLOSE SHAVE TO FIT OURS ! !” “What then shall we 
dor 

Try placing the trials and condemnation on Thurs- 
day the 14th of Nisan, and the crucifixion on Friday, 


216 


THE GREAT CRISIS 


the 15th, and see how that meets the requirements of 
the case. 

Then the professor says,, very truly : 

“We are explicitly informed by other texts that the resur- 
rection occurred on the first day of the week, our Sunday, 
which was therefore the 17th ,of Nisan.” 

Then he inquires : 

“But how about Jonah? ‘For like as Jonas was three 
days and three nights in the bowels of the fish, so the Son 
of Man shall be in the heart of the earth three days and 
three nights’ (Matt. 12:40). This is in reality your ‘proof- 
text,’ and you employ it in the very opposite sense to what we 
opine is intended. You literally force the twelve texts al- 
ready discussed, and the whole Mosaic Passover Ritual, and 
Exodus Record, to fit your personal interpretation of this 
particular text ! Whereas, we contend that the prophecies and 
historic facts in the Saviour’s case, and the plain consensus 
of the Pentateuch, both as to the Ritual and Record, must 
govern our interpretation of the text itself ! Your method 
would be unreasonable even in the ordinary affairs of human 
life. You would fail in business if your plans were based 
on similar narrow miscalculations, and you would certainly 
lose a law-suit if your case went to a jury composed of 
simple-minded people, upon such misconstructions. We are 
confident that the good judgment and common sense of the 
human mind will resist your inverted methods. 

“To examine the force of this remark of the Saviour, had 
we been present when it was made, and before it was put in 
operation of fulfillment, we should have had to refer to the 
book of Jonah. There we would have found the type- 
statement that, ‘Jonah was in the belly of the fish three days 
and three nights’ (Jonah 1: 17). It might or it might not 
imply ‘exactly seventy-two hours,’ and the solution would 
depend, first, upon the actual facts as to duration elsewhere 
given; second, upon the interpretation of similar expressions 
in the Old Testament, and third, upon the current significa- 
tion of such an expression. As to. the first case, nothing 
further is given in the book of Jonah, nor in the Old Testa- 


I 


IN THE LIFE OF CHRIST. 217 

ment as to the number of hours implied. As to the second 
case there are several places where equivalent expressions 
are employed, and the duration was possibly less than 
seventy-two hours ! For instance, first broadly, ‘Come to 
me after three days’ (II. Chron. 10:5), and ‘Depart yet 
three days, then come again’ (I. Kings 12:5), and the fact 
that they ‘came to Rehoboam the third day’ (I. Kings 12: 12; 
II. Chron. 10: 12). Second, specifically, when Esther’s fast 
is instituted: ‘Fast ye for me, and neither eat nor drink 
three days, night or day; I also and my maidens will fast 
likewise , and so will I go in unto the king, which is not ac- 
cording to the law; and if I perish, I perish’ (Esther 4: 16). 
Yet is it stated: ‘On the third day . . . Esther . . . 

obtained favor,’ and that she invited the king and Haman to 
‘come this day unto the banquet that I have prepared for 
him’ (Esther 6:8). So they ‘came to the banquet’ (5: 1-8) 
that day, for even after it was all over ‘Haman went 
forth that day,’ and yet had ample time to speak to his wife 
and friends of what was to occur upon the morrow (Esther 
5:9-14). Nevertheless, we can fairly see that in both of 
these cases the exact time might have been seventy-two 
hours. So before the crucifixion we could not have known 
just what to expect, except that colloquial Hebrew idiom 
(case three) is well known to count a part as the whole, as 
many commentators have also fairly shown.* 

“What, then, would we have done, to prepare our minds? 
Why, we would have been forced to fall back upon the other 
remarks made by the Saviour as to the same matter, some of 
which specified his intention to rise again ‘the third day,’ 
others, ‘within three days/ etc.” 

Those are interesting facts, well put together, and 
they are used by the Friday advocates against the 

* Yes, that is a Hebraism, and according to the Talmud, 
a day and a night together make up a “night-day,” and any 
part of such period is counted as a whole. — Author. 

N. B. — Since the above was written, I am sorry to say 
that Prof. Totten has died. — Author. 


218 


THE (IRE AT CRISIS 


advocates of Wednesday and Thursday both. But the 
question still looms up, what about Jonah? 

Many minds have been puzzled over Jonah. An 
infidel, in conversation with a Christian woman, got 
her so tangled up about Jonah, that she finally gave 
up all effort to straighten it out, saying, “Well, I’ll 
just wait till I get to heaven, and then I’ll ask Jonah 
all about it!” 

“But,” he replies, “suppose Jonah is not in heaven, 
but in the other place?” 

“Well, then I'll let you ask him!” 

The sticking point with these Wednesday and 
Thursday advocates is Matt. 12:40. It matters not 
where they start, there is where they land. It mat- 
ters not with what fact you confront them, they will 
jump clear over it, and land on that verse with both 
feet. The consideration of two facts broke the spell 
with which that verse once held me; and I will state 
them. 

In the first place, .what is said in that verse was 
not spoken to the apostles, nor to you and me. What 
Jesus said to the apostles, is that He would rise on 
the third day; and what the apostles say to us, is 
that He did rise on the third day. In the twelfth 
chapter of Matthew, Jesus was speaking to Scribes 
and Pharisees, representatives of a wicked and adult- 
erous generation, and it was not intended that even 
they should understand it. In the chapter imme- 
diately following — and Matthew made no division of 
chapters — we read that the disciples, that very same 
day, inquired of the Savior: 


IX THE LIFE OF CHRIST. 


219 


“Why speakest thou unto them in parables? 

“He answered and said unto them, Because it is given 
unto you to know the mysteries of the kingdom of heaven, 
but to them it is not given. 

“For whosoever hath, to him shall be given, and he shall 
have more abundance: but whosoever hath not, from him 
shall be taken away even tjiat he hath. 

“Therefore speak I to them in parables : because they 
seeing see not; and hearing they hear not, neither do they 
understand. 

“And in them is fulfilled the prophecy of Esaias, which 
saith, By hearing ye shall hear, and shall not understand , 
and seeing ye shall See, and shall not perceive. 

“For this people’s heart is waxed gross, and their ears 
are dull of hearing, and their eyes they have closed; lest at 
any time they should see with their eyes, and hear with their 
ears, and should understand with their heart, and should be 
converted and I should heal them.” Matt. 13: 11-15. 

“All these things spake Jesus unto the multitude in par- 
ables ; and without a parable spake he not unto them : 

“That it might be fulfilled which was spoken by the 
prophet, saying, I will open my mouth in parables ; I will 
utter things which have been kept secret from the founda- 
tion of the world.” Matt. 13:34 35- 

“And he said unto them, Unto you it is given to know the 
mystery of the kingdom of God : but unto them that are 
without, all these things are done in parables : 

“That seeing they may see, and not perceive; and hear- 
ing they may hear, and not understand; lest at any time 
they should be converted, and their sins should be forgiven 
them.” Mark 4:11, 12. 

Now, beloved, what matters it whether we under- 
stand it, when it was not intended that those to whom 
it was spoken should understand it? Furthermore, 
I deny the right of theorists and speculators to go 
off and bring up a statement made to “those with- 
out’’ — to Scribes and Pharisees — and array it against 


220 


THE GREAT CRISIS 


plain statements of the Word of Gocl, that were in- 
tended to instruct us. 

In the second place, Jesus never said He would 
lie in the grave three days and three nights, nor 
“three nights and three days,” as B almost invariably 
quotes it. In Matt. 12 :40, *He never said a word 
about how long His body would lie in the tomb. This 
is what He said to those Scribes and Pharisees: “As 
Jonah was three days and three nights in the whale’s 
belly; so shall the Son of Man be three days and 
three nights in the heart of the earth.” And yet B, 
in his book “Trials of Christ,” page 27, says: “Jesus 
declared also, ‘I will lie in the tomb three nights and 
three days.’ ” Yet Jesus never made that declara- 
tion! Now who “was mistaken or He lied?” It 
was not Jesus. 

All the advocates of Wednesday and Thursday 
theories assume that Jesus meant that His body would 
be in the grave three days and three nights, and set 
up their interpretation against plain facts and Scrip- 
ture statements recorded elsewhere, thus violating one 
of the most important rules of interpretation. And 
notice how dogmatic they . are about it. The Wed- 
nesday theorist saying: “If the history is correct. 
Jesus was mistaken or He lied.” The other, “Christ 
was crucified on Thursday, as certainly as He told 
the truth, and the Bible records are correct.” Would 
it not be more becoming in B to say : “If my state- 
ment that Jesus declared also, T will lie in the tomb 
three nights and three days,’ be correct, Pie was cruci- 
fied on Wednesday, or I am mistaken?” Would it 


IN THE LIFE OF CHRIST. 


221 


not be more becoming in D to say : “Christ was cruci- 
fied on Thursday, as certainly as I tell the truth, and 
my interpretation of the Bible records is correct!” 
Would it not be. more modest for both of them to 
follow the example of the “wise men in the east,” 
who hold their antagonistic opinions, and say, “And 
so does not fit your case. It is a close shave to fit 
ours?” 

These six expounders — pounding each other, and 
everybody else — are “safe and sane” on some subjects, 
but on this theme, they remind me of a sign I once 
saw on a shop in a city, “All kinds of turning and 
twisting done here!” 

Well, what does Matt. 12:40 mean? The Scribes 
and Pharisees to whom it was addressed, did not 
understand it — it was not intended that they should. 
Jesus did not “cast pearls before swine.” The critics 
and commentators do not understand it ; for they 
differ. These Wednesday and Thursday partisans do 
not understand it, for they cannot agree. A, the 
Wednesday crucifixion advocate alluded to above, rig- 
idly applied his long string of rules to it, and evolved 
the conclusion that it meant, ‘‘Three days and three 
nights in the center of the land.” But none of the 
other five concur with him. And there is not one 
of the five that can give an exposition of the whole 
passage that any two of the others will sanction. 

I will tell you what it does not mean. It does nor 
mean that the body of the Son of Man would literally 
be in the heart of the earth, or in the tomb three 
days and three nights, for the tomb was not in the 


222 


THE U RE AT CRISIS 


heart of the earth, but right on the surface! There 
was no earth about it. 

It does not mean that He would be buried three 
days and three nights, for He was not. He was buried 
the day before the Sabbath, and rose the day follow- 
ing. 

It does not mean that He was crucified on Thurs- 
day, for that would place His resurrection on the 
fourth day; and He said He would rise on the third 
day; and after He ascended to Heaven, He said He 
did rise on the third day, and revealed the fact 
to the Gentile world through the apostle Paul. That 
“He rose again the third day” is one of the facts of 
the Gospel; and Paul says, “I neither received it of 
man, neither was I taught it, but by the revelation 
of Jesus Christ. Gal. 1 : 12. 

It does not mean that He was crucified on Wednes- 
day, for that would place His resurrection on the 
fifth day. The Bible counts a fraction of. a day, at 
either end of a series, as a full day. It says God made 
the heaven and the earth in six days. All He made 
the first day was light, which required less time than 
to strike a match or turn on electricity — He said 
“light be,” and light shone ! And yet the first day is 
counted as a full 24-hour day, with its evening and 
morning. 

Jesus said He would rise on the third day; and on 
the day He rose, Cleopas said to Him, “This is the 
third day.” Jesus did not dispute it, but by silence 
acquiesced. And from that day to this the whole 
Christian world has believed that He was crucified on 


IN THE LIFE OF CHRIST. 


223 


Friday and arose on Sunday, except an occasional 
rare exotic specimen, like the “last rose of summer, 
blooming alone !” So I need not give any exposition 
of this passage to support Friday crucifixion or bol- 
ster up any cause. But I have applied the rules set 
forth in the preface of this work, apd I will give the 
results for the information of the reader. Let us first 
get before us the whole statement of the case : 

“Then certain of the scribes and Pharisees answered him, 
saying, Master, we would see a sign from thee. But he 
answered and said unto them, An evil and adulterous genera- 
tion seeketh after a sign ; and there shall no sign be given 
to it but the sign of Jonah the prophet: for as Jonah was 
three days and three nights in the belly of the *whale; so 
shall the Son of man be three days and three nights in the 
heart of the earth. The men of Nineveh shall stand up in 
the judgment with this generation, and shall condemn it: 
for they repented at the preaching of Jonah; and behold, a 
greater than Jonah is here.” Matt. 12:38-41. 

“And when the multitudes were gathering together unto 
him, he began to say, This generation is an evil generation : 
it seeketh after a sign ; and there shall no sign be given to it 
but the sign of Jonah. For even as Jonah became a sign 
unto the Ninevites, so shall also the Son of man be to this 
generation.” Luke 11:29, 30, Revised Version. 

When we read other parables and illustrative inci- 
dents used by the Savior, we notice there are several 
striking points of comparison. Take the ‘‘Prodigal 
Son,” which the Savior used to illustrate the fact that 
there is joy in the presence of the angels of God over 
one sinner that repenteth.” You readily call to mind 
many points of pomparison. And first, we notice 


* Greek, sea monster. 


224 


THE GREAT CRISIS 


there are two fathers — an earthly father representing 1 
the Heavenly Father. 

Now take the case of Jonah and the Ninevites. 
Here are two preachers — Jonah and Jesus. Jonah 
preaching to the Ninevites; Jesus preaching to the 
Israelites. Jonah warning Nineveh ; Jesus warning 
Jerusalem. The one, a sign to the Ninevites; the 
other a sign to that generation of Israelites. 

Jonah was for three days and three nights in the 
interior of a great sea monster; Jesus was for three 
days and three nights in the jaws of a great land 
monster — the Roman Government. He was in the 
clutches of the Roman Government from the time He 
was taken before Pilate Thursday morning till He 
was raised from the dead after the beginning of Sun- 
day, for the Roman seal was on the sepulchre and a 
Roman guard around the tomb. The Roman Gov- 
ernment was the center of the world, or the heart of 
the earth. It was called the mistress of the world, 
and might well be considered the heart of the earth 
and so denominated, as England was considered and 
denominated the end of the earth. It is said that 
Caesar’s soldiers were unwilling to follow him to the 
conquest of Britain, because they thought he was pass- 
ing the limits of the world. See Josephus’ Wars of 
the Jews , book 3, chapter 1; section 2; chapter 4; 
chapters 6 and 7. Paul uses a similar figure and says 
he was delivered out of the mouth of the lion. II. 
Tim. 4:17. 

Jonah went willingly into the jaws of the sea 


IN THE LIFE OF CHRIST. 


225 


monster; Jesus went willingly into the clutches of the 
Roman Government. 

The sea monster labored to get rid of Jonah, and 
did not cease Its efforts till it succeeded, though it 
took three days and nights. The land monster — 
the Roman Government — tried hard to get rid of 
Jesus; but it took three days and nights. From 
the time He was first taken to Pilate, that represen- 
tative of the Roman Government tried to get rid of 
Him. He said, take Him and try Him according to 
your law. They held a hasty trial, and returned 
Him to Pilate. He sent him to Herod — Herod re- 
turned Him. Pilate proposed to scourge Him and 
release Him. But, no! The monster had Him, and 
could not disgorge till three days and nights rolled 
round — Thursday, one; Friday, two; Saturday, three. 

The sea monster, after three days’ effort finally dis- 
gorged Jonah, and landed him. After three days and 
nights Jesus came out of the clutches of the Roman 
Government, in spite of seal and guards! 

This was a sign and warning to the Jews. The 
Roman Government crucified Him as their king, and 
put that title on the cross. If the Romans did crucify 
their innocent King, woe to their guilty selves. 

Jonah started to preach to the Ninevites before he 
was swallowed by the sea monster, but withheld his 
preaching till afterward. Jesus came to preach before 
He went into the jaws of the Roman monster, but 
withheld His instruction from the people generally till 
afterward. 

Jonah’s effective preaching was done after he was 


THE HUE IT CRISIS 


220 


delivered from the sea monster. Jesus Christ’s effec- 
tive preaching and warning was done through the 
apostles after He was delivered from the land mon- 
ster. 

Jonah preached and warned the Ninevites. They 
heeded his warning — “repented at the preaching of 
Jonah” — and Nineveh was saved. Jesus, through His 
spirit in the apostles, preached to the Israelites and 
warned them, saying : “Save yourselves from this 
untoward generation !” They did not heed the warn- 
ing — refused to repent — and Jerusalem was destroyed 
by the Roman Government. Here is the sign of the 
prophet Jonah to that generation. The few that heed- 
ed the warning and fled to Christ for refuge, were 
saved, while the others perished with Jerusalem. 

In the first chapter of Galatians, Paul, the great 
apostle to us Gentiles, says : 

“I marvel that ve are so soon removed from him that 
called you into the grace of Christ unto another gospel : 

“Which is not another ; but there be some that trouble 
you, and would pervert the gospel of Christ. 

“But though we, or an angel from heaven, preach any 
other gospel unto you than that which we have preached 
unto you, let him be accursed. 

“As we said before, so say I now again, If any man 
preach any other gospel unto you than that ye have received, 
let him be accursed. 

“For do I now persuade men, or God? or do I seek to 
please men? for if I yet pleased men, I should not be the 
servant of Christ. 

“But I certify you, brethren, that the gospel which was 
preached of me is not after man. 

“For I neither received it of man, neither was I taught 
it, but by the revelation of Jesus Christ. 


I X THE LIFE, OF CHRIST. 


227 


The Gospel consists of facts, to be believed; pre- 
cepts, to be obeyed; and promises to be enjoyed. 
That Christ “ROSE AGAIN THE THIRD DAY" 
is one of the facts to be believed. Therefore, I say 
to religious teachers, be careful and do not propagate 
a theory that would have Him rise on some other 
day, lest you pervert the Gospel of Christ. 

Finally, I say tp my readers, believe the facts, obey 
the precepts, and enjoy the promises. Let men specu- 
late, let them scrutinize and criticise; the Gospel of 
the grace of God still “glows in the sun, refreshes 
in the shade," and glides on gloriously; our stay in 
life, our comfort in death — our hope for evermore! 


CONCLUSION 


“But Mary stood without at the sepulchre weeping: and 
as she wept, she stooped down, and looked into the sepulchre, 

“And seeth two angels in white sitting, the one at the 
head, and the other at the feet, where the body of Jesus 
had lain. 

“And they say unto her, Woman, why weepest thou? 
She saith unto them, Because they have taken away my 
Lord, and I know not where they have laid him. 

“And when she had thus said, she turned herself back, 
and saw Jesus standing, and knew not that it was Jesus. 

“Jesus saith unto her, Woman, why weepest thou? whom 
seekest thou? She, supposing him to be the gardener, saith 
unto him, Sir, if you have borne him hence, tell me where 
thou hast laid him, and I will take him away. 

“Jesus saith unto her, Mary. She turned herself, and 
saith unto him, Rabboni ; which is to say, Master. 

“Jesus saith unto her, Touch me not; for I am not yet 
ascended to my Father : but go to my brethren, and say unto 
them, I ascend unto my Father, and your Father: and to 
my God, and your God. 

“Mary Magdalene came and told the disciples that she 
had seen the Lord, and that he had spoken these things unto 
her.” John 20: 11-18. • 

When reading this sacred and touching narrative, 
the inquiry arises in the mind, why did Jesus forbid 
Mary Magdalene to touch Him, and soon thereafter 
allow others to touch Him? The correct answer is 
the one that naturally presents itself, the Savior, be- 
tween His first and second appearance, ascended to 
the Father and returned. 


IN T1IE LIFE OF CHRIST. 


229 


I. Upon a little reflection, we would expect Jesus, 
immediately upon His resurrection, to ascend to 
heaven, for several good and sufficient reasons : 

1st. To report His triumph, and receive His au- 
thority. 

Before His resurrection He spoke of Himself as 
dependent upon the Father for His power (Jno. 
5:19) : “The Son can do nothing of Himself, but 
what He seeth the Father do.” But when He gave the 
commission (Matt. 28:18) he said: “All power in 
heaven and in earth is given unto Me.” Now, as 
He did not possess all power or authority before His 
resurrection, and did possess it when He gave the 
commission, it follows that between those two events 
it was given to Him ; and it would seem most fitting 
to go to heaven to receive it. This is confirmed by 
Eph. 4 :8 : “When He ascended upon high, He led 
captivity captive, and gave gifts unto men.” The 
Psalm (68:18)) from which this is quoted has it, 
“Received gifts for men,” and seems to point to the 
Great Commission. 

How natural for the Savior, immediately upon His 
resurrection, to ascend to heaven and say, “Father, 
I have conquered !” While wondering angels exclaim : 
“W'ho is this who cometh from Edom, with dyed gar- 
ments from Bozrah?” 

2d. As the high priest, after sprinkling the blood 
in the most holy, returned to bless the people, we 
would expect Christ, after sprinkling His own blood 
in heaven, the true holy of holies, to return to bless 
His people. The high priest first slew the victim for 


230 


THE GREAT CRISIS 


the atonement, then entered the most holy with the 
blood, which He sprinkled upon the ark of the cove- 
nant. He then came forth and pronounced this bless- 
ing: “The Lord bless thee, and keep thee; the Lord 
make His face shine upon thee, and be gracious unto 
thee; the Lord lift up his countenance upon thee, and 
give thee peace!” (Num. 6:24.) From the 8th and 
10th chapters of Hebrews, it appears that Jesus, our 
great high priest, followed the same order. The 
author of that grand epistle tells us that those were 
types and shadows of the heavenly things ; calls par- 
ticular attention to the fact that Moses was admon- 
ished to make the tabernacle according to the pat- 
tern showed him in the mount ; tells how it was 
constructed ; that into the most holy the High Priest 
went once a year, but never without blood ; and that 
Christ, having suffered without the gate, entered, not 
with the blood of goats and calves, but with His own 
blood, into the true holy of holies, having procured 
eternal redemption for us. If the type and anti- 
type correspond, He must first have sprinkled the 
blood in heaven (Heb. 12:24), then came forth and 
pronounced the blessing (Luke 24:50), as recorded 
by Luke : “And He led them out as far as to Beth- 
any; and He lifted up His hands and blessed them.” 

3d. From a statement made just before His death, 
we would infer that He was to ascend to heaven and 
soon return : “A little while, and ye shall not see 
Me; and again a little while, and ye shall see Me, be- 
cause I go to the Father.” (John 16:16.) It can- 
not be said that this was fulfilled while He lay in 


IN THE LIFE OF CHRIST. 


231 


the tomb; for He says to Mary immediately after 
His resurrection : “I have not yet ascended to My 
Father. Nor can it be referred to His final coming 
to judge the world, for that would not be a “little 
while.” 

II. Now, compare the following passages: (John 
20:11-17) Mary sees Jesus. “Jesus saith unto her, 
Mary ! She turned herself, and saith unto Him, 
i Rabbonl! , which is to say, Master. Jesus saith unto 
her, ‘Touch Me not, for I am not yet ascended to 
My Father; but go to My brethren and say unto 
them, I ascend unto My Father, and your Father; 
and to My God and Your God.’ ” And Matt. 28 :9, 10 : 
“As they went to tell His Disciples, behold, Jesus met 
them saying, All hail! And they came and held Him 
by the feet, and worshipped Him. Then said Jesus 
unto them, ‘Be not afraid ; go tell My brethren that 
they go into Galilee, and there shall they see Me.’ ” 
Also, John 20 27. “Then saith He to Thomas: 
‘Reach hither thy finger, and behold My hands; and 
reach hither thy hand, and thrust it into My side; 
and be not faithless, but believing.’ ” I see no way to 
harmonize these statements but by concluding that, 
between the appearance to Mary and the next appear- 
ance, Jesus actually ascended to heaven and returned. 
A close examination of all the facts and statements 
confirms this conclusion. The reason He gives for not 
permitting Mary to touch Him, is that He had not 
yet ascended to His Father. If sufficient to prevent 
her from touching Him, it is sufficient to prevent 
others; hence it follows, with the force of a demon- 


232 


THE GREAT CRISIS 


stration, that Jesus removed this hindrance by ascend- 
ing to God. 

III. Now, we can feel the solid ground beneath 
our feet. He says to Mary, “Go tell my brethren 
I ascend to My Father.” But upon His next appear- 
ance, he says : “Go tell my brethren I go into Galilee.” 
Quite a different message! When He first spoke, He 
had His heavenly tour yet to make, before He would 
allow any one to touch Him; but when He next sends 
a message to His brethren, He has been to heaven, 
and is now ready to go into Galilee. When He sent 
the message, “I go to My Father,” it was to explain 
His delay about appearing to the disciples, and to 
encourage them with the thought that they should 
soon see Him, for He had told them, “yet a little 
while, and you shall not see Me; again, a little while, 
and you shall see Me; because I go to the Father.” 
So they knew, as He had gone to the Father, it 
would be but a little while till they should see Him. 

This view of the subject is further confirmed, when 
we reflect that Mary Magdalene was present at both 
appearances. (Mark 16:9; Matt. 28:1-9.) This ex- 
plains why He said, “Be not afraid.” Mary, who 
had been so anxious to touch Him at first, now natu- 
rally manifests some timidity; and she has doubtless 
related the circumstance to the others, causing all to ex- 
hibit some fear. Jesus removes this fear by intimat- 
ing that he had already been to the Father, and allows 
them to hold Him by the feet while they worship 
Him. If you, my reader, had been in Mary’s place, 
when He said, “Touch Me not, for I have mot yet 


IN THE LIFE OF CUEIST. 


233 


ascended to My Father,” you would have understood 
that he would immediately ascend, before permitting 
any one to touch Him. And when He allowed you 
to touch Him, saying, “Be not afraid,” and giving 
you another message to convey to the apostles, you 
would have understood that he had been to the Father 
and returned. And if you had been with the apostles 
when they received the first message, you would have 
understood that He was to ascend to heaven before 
showing Himself to them; and when they received 
the second message you would have understood that 
He had been to the Father, and had returned to the 
earth. 

But we have no need of any further argument. 
The position is established. After our great High 
Priest arose, He desired to ascend to His Father, to 
sprinkle the blood of atonement in the true Sanctum 
Sanctorum, before allowing any mortal to touch Him — 
just as the high priest under the law was sacred, 
and it would have been sacrilege to touch Him after 
the victim of atonement was slain ere He entered with- 
in the vail and sprinkled the blood in the presence of 
the holy Shekinah ! 

And where could we better introduce the dialogue 
found in one of Isaiah’s vivid prophecies. (Is. 
63:1-3.) As the victorious conqueror, who has just 
burst the bars of death asunder, ascends the holy hill 
of Zion, the -inquiring angels shout: 

“Who is this that cometh from Edom, with dyed garments 
from Bozrah? This that is glorious in his apparel traveling 
in the greatness of his strength?” 


THE (1 RE AT CRISIS 


234 

Jesus replies : 

“I that speak in righteousness, mighty to save !” 

Angels respond : 

“Wherefore art thou red in thine apparel, and thy gar 
ments like him that treadeth the wine-fat?” 

Our Deliverer again replies: 

“I have trodden the wine-press alone ; and of the people 
there was none with me !” 

And as He nears the heavenly gates, the legion of 
accompanying angels exclaim: (Psalm 24:7.) 

“Lift up your heads, O, ye gates ; and be ye lifted up, ye 
everlasting doors ; and the King of glory shall come in !’ 

Those within inquire : 

“Who is this King of glory?” 

Those without reply : 

“The Lord strong and mighty, the Lord mighty in battle. 
Lift up your heads, O, ye gates; even lift up, ye everlasting 
doors ; and the King of glory shall come in !” 

The lofty gates lift up! The mighty. doors swing 
open! And the Conqueror enters. The Almighty 
Father addresses Him : 

“I have set my King upon my holy hill of Zion.” (Ps. 
2:6.) (Equal to saying, I have given him all authority. 
Matt. 28: 18.) 

The Lord Jesus responds: 

“I will declare the decree; Jehovah hath said to me, Thou 
art my son ; this day have I begotten thee.” . 

The Eternal speaks : 

“Ask of me and I shall give thee the heathen for thine 
inheritance, and the uttermost parts of the earth for thy 
possession. Thou shalt break them with a rod of iron ; 
thou shalt dash them in pieces like a potter’s vessel.” 


IX THE LIFE OF C HEIST. 


235 

Jesus returns to the earth, and gives the commis- 
sion to the apostles, who go forth and proclaim among 
the nations : 

'‘Be wise, now, therefore, O ye kings, be instructed, ye 
judges of the earth. Serve the Lord with fear, and rejoice 
with trembling. Kiss the Son, lest he be angry, and ye 
perish from the way ! Blessed are all they that put their 
trust' in him.” 

Learn a lesson of holy zeal from the example of 
those devout women, who were “last at the cross, and 
first at the sepulchre;” last to see how the body was 
laid, and first to behold their risen Redeemer! And 
may Jesus appear to you, as He appeared to Mary, 
“the chiefest among ten thousand !” — and the one “al- 
together lovely!” — causing you to exclaim, “ Rab - 
boni !” — My Teacher — and submit to Him as Lord 
and Ruler, that you may rejoice in Him as Savior 
and Redeemer! 

And may you at last “behold the King in His 
Beauty” and share in His glory. 


















JAN 








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